1. Resolution face-to-face 1. Sammukhāvinaya

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

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

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

The Buddha rebuked them, Vigarahi buddho bhagavā—“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. “ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How can they do this? Kathañhi nāma te, bhikkhave, moghapurisā asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti—tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

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

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

The group of nine on the dark side 1.1. Kaṇhapakkhanavaka

“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: Adhammavādī puggalo dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī puggalo dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī puggalo dhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī sambahulā dhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī sambahulā dhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī sambahulā dhammavādiṁ saṅghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī saṅgho dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī saṅgho dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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: Adhammavādī saṅgho dhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.” Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

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

The group of nine on the bright side 1.2. Sukkapakkhanavaka

“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: Dhammavādī puggalo adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī puggalo adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī puggalo adhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī sambahulā adhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī sambahulā adhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī sambahulā adhammavādiṁ saṅghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī saṅgho adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī saṅgho adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.

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: Dhammavādī saṅgho adhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.” Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayenā”ti.

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

2. Resolution through recollection 2. Sativinaya

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

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

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

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

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

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

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

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

Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks. Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. They followed behind him with the help of that light. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. And he would assign them dwellings: Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—“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.” “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. Dabba then returned to the Bamboo Grove. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati. At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit, Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. getting inferior dwellings and meals. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni. The people of Rājagaha were keen on giving specially prepared almsfood to the senior monks—Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ—ghee, oil, and special curries—sappimpi, telampi, uttaribhaṅgampi. but to the monks Mettiya and Bhūmajaka they gave ordinary food of Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti—porridge and broken rice. yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.

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

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

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

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

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

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

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

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

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

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

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

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

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

They said to each other, Atha kho mettiyabhūmajakā bhikkhū—“Yesterday this householder came to the monastery and spoke with Dabba. “hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike. Dabba must be responsible for this split between the householder and us.” Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti. And because they were dejected, they did not eat as much as they had intended. Te teneva domanassena na cittarūpaṁ bhuñjiṁsu. 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. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Yes.” “Evamāvuso”ti.

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

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

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

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

“Well then, because of his great clarity of memory, grant resolution through recollection to Dabba the Mallian. “Tena hi, bhikkhave, saṅgho dabbassa mallaputtassa sativepullappattassa sativinayaṁ detu. And it should be granted like this. Evañca pana, bhikkhave, dātabbo—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: tena, bhikkhave, dabbena mallaputtena saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—

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

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. Dutiyampi yācitabbo. Tatiyampi yācitabbo—

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

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

There are five factors for the legitimate granting of resolution through recollection: Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni. 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.” Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṁ, yācati ca, tassa saṅgho sativinayaṁ deti dhammena samaggena—imāni kho, bhikkhave, pañca dhammikāni sativinayassa dānānī”ti.

3. Resolution because of past insanity 3. Amūḷhavinaya

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

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

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

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

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

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

“Well then, since he’s no longer insane, grant the monk Gagga resolution because of past insanity. “Tena hi, bhikkhave, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ detu. And it should be granted like this. Evañca pana, bhikkhave, dātabbo—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: tena, bhikkhave, gaggena bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—

‘Venerables, I’ve been insane and suffering from psychosis. ‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. The monks accused me of an offense, saying, Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—“Venerable, do you remember committing such-and-such an offense?” “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? I replied, Tyāhaṁ evaṁ vadāmi—“I was insane and suffering from psychosis. “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. I don’t remember it. Nāhaṁ taṁ sarāmi. I did it because I was insane.” Mūḷhena me etaṁ katan”ti. But they kept on accusing me Evampi maṁ vuccamānā codenteva—in the same way. “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? Because I’m no longer insane, I ask the Sangha for resolution because of past insanity.’ Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī’ti.

And he should ask a second time, Dutiyampi yācitabbo. and a third time: Tatiyampi yācitabbo—

‘Venerables, I’ve been insane and suffering from psychosis. ‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. The monks accused me of an offense, saying, Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—“Venerable, do you remember committing such-and-such an offense?” “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? I replied, Tyāhaṁ evaṁ vadāmi—“I was insane and suffering from psychosis. “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. I don’t remember it. I did it because I was insane.” Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan”ti. But they kept on accusing me Evampi maṁ vuccamānā codenteva—in the same way. “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti? Because I’m no longer insane, for the third time, I ask the Sangha for resolution because of past insanity.’ Sohaṁ amūḷho tatiyampi, bhante, saṅghaṁ amūḷhavinayaṁ yācāmī’ti.

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

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

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

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

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

Imāni tīṇi adhammikāni amūḷhavinayassa dānāni.

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

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

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

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

4. Acting according to what has been admitted 4. Paṭiññātakaraṇa

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

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

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

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

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

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

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

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

Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ.

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

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

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

5. Majority decision 5. Yebhuyyasikā

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. Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

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

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

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

There are ten reasons why a vote is illegitimate: Dasayime, bhikkhave, adhammikā salākaggāhā, dasa dhammikā. Katame dasa adhammikā salākaggāhā? 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. Oramattakañca 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—ime dasa adhammikā salākaggāhā.

And there are ten reasons why a vote is legitimate: Katame dasa dhammikā salākaggāhā? 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.” Na 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—ime dasa dhammikā salākaggāhā”ti.

6. Further penalty 6. Tassapāpiyasikā

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. Tena kho pana samayena upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati. The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monk Upavāḷa act like this?” “kathañhi nāma upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissatī”ti.

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

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

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

“Well then, the Sangha should do a legal procedure of further penalty against the monk Upavāḷa. “tena hi, bhikkhave, saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ karotu. And it should be done like this. Evañca pana, bhikkhave, kātabbaṁ. 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: Paṭhamaṁ upavāḷo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

There are these five factors of a legitimate legal procedure of further penalty: Pañcimāni, bhikkhave, dhammikāni tassapāpiyasikākammassa karaṇāni. 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.” Asuci ca hoti, alajjī ca, sānuvādo ca, tassa saṅgho tassapāpiyasikākammaṁ karoti dhammena, samaggena—imāni kho, bhikkhave, pañca dhammikāni tassapāpiyasikākammassa karaṇāni.

The group of twelve on illegitimate legal procedures 6.1. Adhammakammadvādasaka

“When a legal procedure of further penalty has three qualities, it’s illegitimate, contrary to the Monastic Law, and not properly resolved: Tīhi, bhikkhave, aṅgehi samannāgataṁ tassapāpiyasikākammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. 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. Asammukhā kataṁ hoti, appaṭipucchākataṁ hoti, appaṭiññāya kataṁ hoti …pe…

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: 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.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: 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.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly.

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

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: 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.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly.

When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and not properly resolved: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” … adhammena kataṁ hoti, vaggena kataṁ hoti—

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

The group of twelve on legitimate legal procedures 6.2. Dhammakammadvādasaka

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

When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly resolved: 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.

When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly resolved: 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.

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

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

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

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

When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly resolved: 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.

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

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

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

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

The group of six on wishing 6.3. Ākaṅkhamānachakka

“When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of further penalty against him: Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya. he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; he’s ignorant, incompetent, often committing offenses, and lacking in boundaries; bālo hoti abyatto āpattibahulo anapadāno; he’s constantly and improperly socializing with householders. gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, 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: Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya. he has failed in the higher morality; he has failed in conduct; he has failed in view. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave …pe….

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

The Sangha may, if it wishes, do a procedure of further penalty against three kinds of monks: Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya. those who are quarrelsome, argumentative, Eko bhaṇḍanakārako hoti …pe… and creators of legal issues in the Sangha; saṅghe adhikaraṇakārako; those who are ignorant, incompetent, often committing offenses, and lacking in boundaries; eko bālo hoti abyatto āpattibahulo anapadāno; those who are constantly and improperly socializing with householders. eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, 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: Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya. those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in view. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave …pe….

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

The eighteen kinds of conduct 6.4. Aṭṭhārasavatta

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

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

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

7. Covering over as if with grass 7. Tiṇavatthāraka

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

“It may be, monks, that monks who are arguing and disputing do and say many things unworthy of monastics. “Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. If they consider this and think, Tatra ce bhikkhūnaṁ evaṁ hoti—‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ; ‘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. sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti, anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.

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

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

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

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

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.” Evañca pana, bhikkhave, te bhikkhū tāhi āpattīhi vuṭṭhitā honti, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, ṭhapetvā diṭṭhāvikammaṁ, ṭhapetvā ye na tattha hontī”ti.

8. Legal issues 8. Adhikaraṇa

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

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

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

Definitions

“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.” “Cattārimāni, bhikkhave, adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ.

“What’s a legal issue arising from a dispute? Tattha katamaṁ vivādādhikaraṇaṁ? It may be that the monks are disputing, saying, Idha pana, bhikkhave, bhikkhū vivadanti—‘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.’ dhammoti 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? In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—this is called a legal issue arising from a dispute. idaṁ vuccati vivādādhikaraṇaṁ.

What’s a legal issue arising from an accusation? Tattha katamaṁ anuvādādhikaraṇaṁ? It may be that the monks accuse a monk of failure in morality, failure in conduct, failure in view, or failure in livelihood. Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā. 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—Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—this is called a legal issue arising from an accusation. idaṁ vuccati anuvādādhikaraṇaṁ.

What’s a legal issue arising from an offense? Tattha katamaṁ āpattādhikaraṇaṁ? There are legal issues arising from offenses because of the five classes of offenses; there are legal issues arising from offenses because of the seven classes of offenses—Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ—this is called a legal issue arising from an offense. idaṁ vuccati āpattādhikaraṇaṁ.

What’s a legal issue arising from business? Tattha katamaṁ kiccādhikaraṇaṁ? 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—Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—this is called a legal issue arising from business.” idaṁ vuccati kiccādhikaraṇaṁ.

The roots of legal issues arising from disputes

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

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

Or it may be that a monk is denigrating and domineering, Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… 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. issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Yo 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 person Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe… saṅghepi …pe… creates disputes in the Sangha. sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti. Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. In this way that bad root of disputes is abandoned Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. and doesn’t emerge in the future. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Imāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.

What are the three unwholesome roots of legal issues arising from disputes? Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ? It may be that monks dispute with a mind of greed, ill will, or delusion, saying, Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti—‘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.’ dhammoti 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. Imāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ.

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

The roots of legal issues arising from accusations

“What’s the root of legal issues arising from accusations? “Anuvādādhikaraṇassa kiṁ mūlaṁ? There are six roots of accusations that in turn are the root of legal issues arising from accusations. Cha anuvādamūlāni 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. Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṁ, kāyopi anuvādādhikaraṇassa mūlaṁ, vācāpi anuvādādhikaraṇassa mūlaṁ.

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

Or it may be that a monk is denigrating and domineering, Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… 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. issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Yo 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 person Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe… saṅghepi …pe… makes accusations in the Sangha. sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti. Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.

Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti. Imāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ.

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

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

How’s the body a root of legal issues arising from accusations? Katamo kāyo anuvādādhikaraṇassa mūlaṁ? 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. Idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṁ anuvadanti. Ayaṁ kāyo anuvādādhikaraṇassa mūlaṁ.

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

The roots of legal issues arising from offenses and business

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

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

Ethical qualities of legal issues arising from disputes

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

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

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

Ethical qualities of legal issues arising from accusations

“Is a legal issue arising from an accusation wholesome, unwholesome, or indeterminate? Anuvādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ. A legal issue arising from an accusation may be wholesome, unwholesome, or indeterminate. Anuvādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ. What’s a wholesome legal issue arising from an accusation? Tattha katamaṁ anuvādādhikaraṇaṁ kusalaṁ? It may be that monks with wholesome minds accuse a monk Idha pana, bhikkhave, bhikkhū bhikkhuṁ kusalacittā anuvadanti—of failure in morality, conduct, view, or livelihood. sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. 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—Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—this is called a wholesome legal issue arising from an accusation. idaṁ vuccati anuvādādhikaraṇaṁ kusalaṁ.

What’s an unwholesome legal issue arising from an accusation? Tattha katamaṁ anuvādādhikaraṇaṁ akusalaṁ? It may be that monks with unwholesome minds accuse a monk Idha pana, bhikkhave, bhikkhū bhikkhuṁ akusalacittā anuvadanti—of failure in morality, conduct, view, or livelihood. sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. 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—Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—this is called an unwholesome legal issue arising from an accusation. idaṁ vuccati anuvādādhikaraṇaṁ akusalaṁ.

What’s an indeterminate legal issue arising from an accusation? Tattha katamaṁ anuvādādhikaraṇaṁ abyākataṁ? It may be that monks with indeterminate minds accuse a monk Idha pana, bhikkhave, bhikkhū bhikkhuṁ abyākatacittā anuvadanti—of failure in morality, conduct, view, or livelihood. sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. 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—Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—this is called an indeterminate legal issue arising from an accusation.” idaṁ vuccati anuvādādhikaraṇaṁ abyākataṁ.

“Is a legal issue arising from an offense wholesome, unwholesome, or indeterminate? Āpattādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ?

Ethical qualities of legal issues arising from offenses

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

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

Ethical qualities of legal issues arising from business

“Is a legal issue arising from business wholesome, unwholesome, or indeterminate? Kiccādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ? A legal issue arising from business may be wholesome, unwholesome, or indeterminate. Kiccādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ. What’s a wholesome legal issue arising from business? Tattha katamaṁ kiccādhikaraṇaṁ kusalaṁ? When the Sangha does a legal procedure with a wholesome mind—Yaṁ saṅgho kusalacitto kammaṁ karoti—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—apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—this is called a wholesome legal issue arising from business. idaṁ vuccati kiccādhikaraṇaṁ kusalaṁ.

What’s an unwholesome legal issue arising from business? Tattha katamaṁ kiccādhikaraṇaṁ akusalaṁ? When the Sangha does a legal procedure with an unwholesome mind—Yaṁ saṅgho akusalacitto kammaṁ karoti—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—apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—this is called an unwholesome legal issue arising from business. idaṁ vuccati kiccādhikaraṇaṁ akusalaṁ.

What’s an indeterminate legal issue arising from business? Tattha katamaṁ kiccādhikaraṇaṁ abyākataṁ? When the Sangha does a legal procedure with an indeterminate mind—Yaṁ saṅgho abyākatacitto kammaṁ karoti—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—apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—this is called an indeterminate legal issue arising from business.” idaṁ vuccati kiccādhikaraṇaṁ abyākataṁ.

Relationship between disputes and legal issues

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

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

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

How’s there a dispute that isn’t also a legal issue? Tattha katamo vivādo no adhikaraṇaṁ? 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—Mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati—this is a dispute that isn’t also a legal issue. ayaṁ vivādo no adhikaraṇaṁ.

How’s there a legal issue that isn’t also a dispute? Tattha katamaṁ adhikaraṇaṁ no vivādo? A legal issue arising from an accusation, a legal issue arising from an offense, a legal issue arising from business—Anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—this is a legal issue that isn’t also a dispute. idaṁ adhikaraṇaṁ no vivādo.

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

Relationship between accusations and legal issues

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

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

How’s there an accusation that’s also a legal issue arising from an accusation? Tattha katamo anuvādo anuvādādhikaraṇaṁ? It may be that monks accuse a monk Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti—of failure in morality, conduct, view, or livelihood. sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. 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—Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—this is an accusation that’s also a legal issue arising from an accusation. ayaṁ anuvādo anuvādādhikaraṇaṁ.

How’s there an accusation that isn’t also a legal issue? Tattha katamo anuvādo no adhikaraṇaṁ? 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—Mātāpi puttaṁ anuvadati, puttopi mātaraṁ anuvadati, pitāpi puttaṁ anuvadati, puttopi pitaraṁ anuvadati, bhātāpi bhātaraṁ anuvadati, bhātāpi bhaginiṁ anuvadati, bhaginīpi bhātaraṁ anuvadati, sahāyopi sahāyaṁ anuvadati—this is an accusation that isn’t also a legal issue. ayaṁ anuvādo no adhikaraṇaṁ.

How’s there a legal issue that isn’t also an accusation? Tattha katamaṁ adhikaraṇaṁ no anuvādo? A legal issue arising from an offense, a legal issue arising from business, a legal issue arising from a dispute—Āpattādhikaraṇaṁ, kiccādhikaraṇaṁ, vivādādhikaraṇaṁ—this is a legal issue that isn’t also an accusation. idaṁ adhikaraṇaṁ no anuvādo.

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

Relationship between offenses and legal issues

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

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

How’s there an offense that’s also a legal issue arising from an offense? Tattha katamaṁ āpatti 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—Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ—this is an offense that’s also a legal issue arising from an offense. ayaṁ āpatti āpattādhikaraṇaṁ.

How’s there an offense that isn’t also a legal issue? Tattha katamaṁ āpatti no adhikaraṇaṁ? The attainment of stream-entry—Sotāpatti samāpatti—this is an attainment/offense that isn’t also a legal issue. ayaṁ āpatti no adhikaraṇaṁ.

How’s there a legal issue that isn’t also an offense? Tattha katamaṁ adhikaraṇaṁ no āpatti? A legal issue arising from business, a legal issue arising from a dispute, a legal issue arising from an accusation—Kiccādhikaraṇaṁ, vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ—this is a legal issue that isn’t also an offense. idaṁ adhikaraṇaṁ no āpatti.

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

Relationship between business and legal issues

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

How’s there business that’s also a legal issue arising from business? Tattha katamaṁ kiccaṁ kiccādhikaraṇaṁ? 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—Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—this is business that’s also a legal issue arising from business. idaṁ kiccaṁ kiccādhikaraṇaṁ.

How’s there business that isn’t also a legal issue? Tattha katamaṁ kiccaṁ no adhikaraṇaṁ? The duty to teacher, the duty to a preceptor, the duty to a co-student, the duty to a co-pupil—Ācariyakiccaṁ, upajjhāyakiccaṁ, samānupajjhāyakiccaṁ, samānācariyakiccaṁ—this is business that isn’t also a legal issue. idaṁ kiccaṁ no adhikaraṇaṁ.

How’s there a legal issue that isn’t also business? Tattha katamaṁ adhikaraṇaṁ no kiccaṁ? A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense—Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ—this is a legal issue that isn’t also business. idaṁ adhikaraṇaṁ no kiccaṁ.

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

9. The resolution and settling of legal issues 9. Adhikaraṇavūpasamanasamatha

Resolution face-to-face 9.1. Sammukhāvinaya

Vivādādhikaraṇaṁ katihi samathehi sammati?

“There are two principles for settling a legal issue arising from a dispute: Vivādādhikaraṇaṁ dvīhi samathehi sammati—resolution face-to-face and majority decision. sammukhāvinayena ca, yebhuyyasikāya ca. Is it possible that a legal issue arising from a dispute should be settled not by majority decision, Siyā vivādādhikaraṇaṁ ekaṁ samathaṁ anāgamma yebhuyyasikaṁ, ekena samathena sameyya—but by resolution face-to-face? sammukhāvinayenāti? It is. Siyātissa vacanīyaṁ. How? Yathā kathaṁ viya? It may be, monks, that monks are disputing, saying, Idha pana, bhikkhave, bhikkhū vivadanti—‘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.’ dhammoti 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.

If those monks are able to resolve that legal issue, this is called the resolution of a legal issue. Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face. Sammukhāvinayena. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. This is the meaning of face-to-face with the Sangha: Kā ca tattha saṅghasammukhatā? 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. Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—ayaṁ tattha saṅghasammukhatā. This is the meaning of face-to-face with the Teaching and the Monastic Law: Kā ca tattha dhammasammukhatā, vinayasammukhatā? the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—ayaṁ tattha dhammasammukhatā, vinayasammukhatā. This is the meaning of face-to-face with the persons concerned: Kā ca tattha puggalasammukhatā? both sides—those who are disputing and those they’re disputing with—are present. Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—ayaṁ tattha puggalasammukhatā. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession. chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.

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

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, Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ āgacchantā antarāmagge na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, taṁ āvāsaṁ gantvā āvāsikā bhikkhū evamassu vacanīyā—‘This legal issue has come about in such-and-such a way. ‘idaṁ kho, āvuso, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ; 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.’ sādhāyasmantā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā’ti.

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

If, while discussing that matter, the resident monks think, Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti—‘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. ‘na mayaṁ sakkoma imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti, na taṁ adhikaraṇaṁ āvāsikehi bhikkhūhi sampaṭicchitabbaṁ. But if they think, Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti—‘We’re able to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ ‘sakkoma mayaṁ imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti. then they should say to the newly-arrived monks, Tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—‘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. ‘sace tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati. And so we’ll take it on. Evaṁ mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāma. 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.’ No 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. Having properly examined it like this, the resident monks should take it on. Evaṁ supariggahitaṁ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṁ adhikaraṇaṁ sampaṭicchitabbaṁ.

The newly-arrived monks should say this to the resident monks, Tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā—‘We’ll tell you how this legal issue came about. ‘yathājātaṁ yathāsamuppannaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ ārocessāma. 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—Sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati. then we’ll hand it over to you. Evaṁ 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. No ce āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma. We’ll take responsibility for it ourselves.’ Mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti. Having properly examined it like this, the newly-arrived monks should hand it over to the resident monks. Evaṁ supariggahitaṁ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṁ adhikaraṇaṁ āvāsikānaṁ bhikkhūnaṁ niyyādetabbaṁ.

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

Resolution by committee 9.2. Ubbāhikāyavūpasamana

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

Anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṁ bhikkhuṁ ubbāhikāya sammannituṁ.

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

If those monks are able to resolve that legal issue by committee, this is called the resolution of a legal issue. Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face. Sammukhāvinayena. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.

Dealing with obstructive monks

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: Tehi 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—

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

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: Tehi 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—

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

Resolution by majority decision 9.3. Yebhuyyasikāvinaya

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

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

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

That monk should then distribute the ballots. Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā. If the majority of monks vote in accordance with the Teaching, then that legal issue has been resolved. Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face and by majority decision. Sammukhāvinayena ca, yebhuyyasikāya ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. This is the meaning of face-to-face with the Sangha: Kā ca tattha saṅghasammukhatā? 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. Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—ayaṁ tattha saṅghasammukhatā. This is the meaning of face-to-face with the Teaching and the Monastic Law: Kā ca tattha dhammasammukhatā, vinayasammukhatā? the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—ayaṁ tattha dhammasammukhatā, vinayasammukhatā. This is the meaning of face-to-face with the persons concerned: Kā ca tattha puggalasammukhatā? both sides—those who are disputing and those they’re disputing with—are present. Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—ayaṁ tattha puggalasammukhatā. This is the meaning of by majority decision: Kā ca tattha yebhuyyasikāya? 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. Yā yebhuyyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—ayaṁ tattha yebhuyyasikāya. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” chandadāyako khīyati, khīyanakaṁ pācittiyan”ti.

The three kinds of voting 9.4. Tividhasalākaggāha

At one time at Sāvatthī a legal issue had come about in this way. Tena kho pana samayena sāvatthiyā evaṁ jātaṁ evaṁ samuppannaṁ adhikaraṇaṁ hoti. But there were monks Atha kho te bhikkhū—who were dissatisfied with how the Sangha at Sāvatthī had resolved it. asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena—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. assosuṁ kho amukasmiṁ kira āvāse sambahulā therā viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā viyattā medhāvino lajjino kukkuccakā sikkhākāmā. 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.” Te ce therā imaṁ adhikaraṇaṁ vūpasameyyuṁ dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti. They then went to that monastery and said to those senior monks, Atha kho te bhikkhū taṁ āvāsaṁ gantvā te there etadavocuṁ—“This legal issue has come about like this. “idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ. Venerables, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it’ll be properly disposed of.” Sādhu, bhante, therā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti. Those senior monks thought, Atha kho te therā—“This legal issue was properly disposed of by the Sangha at Sāvatthī,” yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ tathā suvūpasantanti—and they resolved it in the same way. tathā taṁ adhikaraṇaṁ vūpasamesuṁ.

Those monks Atha kho te bhikkhū—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. asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena—They then heard that in a certain monastery there were three senior monks … assosuṁ kho amukasmiṁ kira āvāse tayo therā viharanti …pe… two senior monks … dve therā viharanti …pe… 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. eko thero viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. 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.” So ce thero imaṁ adhikaraṇaṁ vūpasameyya dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti. They then went to that monastery and said to that senior monk, Atha kho te bhikkhū taṁ āvāsaṁ gantvā taṁ theraṁ etadavocuṁ—“This legal issue has come about in this way. “idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ. Venerable, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.” Sādhu, bhante, thero imaṁ adhikaraṇaṁ vūpasametu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti. That senior monk thought, Atha kho so thero—“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,” yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ, yathā sambahulehi therehi adhikaraṇaṁ vūpasamitaṁ, yathā tīhi therehi adhikaraṇaṁ vūpasamitaṁ, yathā dvīhi therehi adhikaraṇaṁ vūpasamitaṁ, tathā suvūpasantanti—and he disposed of it in the same way. tathā taṁ adhikaraṇaṁ vūpasamesi.

Since those monks were dissatisfied with how all of these had disposed of that legal issue, they went to the Buddha and told him what had happened. … The Buddha said: Atha 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…

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

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

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

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

Resolution through recollection 9.5. Sativinaya

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

And it should be granted like this. Evañca pana, bhikkhave, dātabbo—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, Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe… and say: evamassa vacanīyo—

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

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

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved by resolution face-to-face and by resolution through recollection. Sammukhāvinayena ca sativinayena ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… This is the meaning of face-to-face with the persons concerned: kā ca tattha puggalasammukhatā? both those who are accusing and those who have been accused are present. Yo ca anuvadati, yañca anuvadati, ubho sammukhībhūtā honti—ayaṁ tattha puggalasammukhatā. This is the meaning of resolution through recollection: Kiñca tattha sativinayasmiṁ? 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. Yā sativinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—idaṁ tattha sativinayasmiṁ. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.

Resolution because of past insanity 9.6. Amūḷhavinaya

“Is it possible that a legal issue arising from an accusation should be settled Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—not by resolution through recollection or by further penalty, sativinayañca, tassapāpiyasikañca; but dvīhi samathehi sammeyya—by resolution face-to-face and by resolution because of past insanity? sammukhāvinayena ca, amūḷhavinayena cāti? It is. Siyātissa vacanīyaṁ. How? Yathā kathaṁ viya? It may be that a monk is insane and suffering from psychosis. Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Because of that, he does and says many things unworthy of a monastic. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Monks accuse him of an offense, saying, Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—‘Venerable, do you remember committing such-and-such an offense?’ ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti. He replies, So evaṁ vadeti—‘I was insane and suffering from psychosis. ‘ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. I don’t remember it. Nāhaṁ taṁ sarāmi. I did it because I was insane.’ Mūḷhena me etaṁ katan’ti. But they still accuse him Evampi naṁ vuccamānā codenteva—in the same way. ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti. If he’s no longer insane, that monk should be granted resolution because of past insanity. Tassa kho, bhikkhave, bhikkhuno amūḷhassa amūḷhavinayo dātabbo.

And it should be granted like this. Evañca pana, bhikkhave, dātabbo—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, Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe… and say: evamassa vacanīyo—

‘Venerables, I’ve been insane and suffering from psychosis. ‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Monks accused me of an offense, saying, Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—“Venerable, do you remember committing such-and-such an offense?” “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti. I replied, Tyāhaṁ evaṁ vadāmi—“I was insane and suffering from psychosis. “ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Because of that, I did and said many things unworthy of a monastic. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. I don’t remember it. Nāhaṁ taṁ sarāmi. I did it because I was insane.” Mūḷhena me etaṁ katan”ti. But they still accused me Evampi maṁ vuccamānā codenteva—in the same way. “saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti. Because I’m no longer insane, I ask the Sangha for resolution because of past insanity.’ “Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī”’ti. And he should ask a second Dutiyampi yācitabbo. and a third time. Tatiyampi yācitabbo.

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

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved by resolution face-to-face and by resolution because of past insanity. Sammukhāvinayena ca, amūḷhavinayena ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… This is the meaning of resolution because of past insanity: kiñca tattha amūḷhavinayasmiṁ? 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. Yā amūḷhavinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—idaṁ tattha amūḷhavinayasmiṁ. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.

Resolution by further penalty 9.7. Tassapāpiyasikāvinaya

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

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

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face and by further penalty. Sammukhāvinayena ca, tassapāpiyasikāya ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā …pe… This is the meaning of ‘by further penalty’: kā ca tattha tassapāpiyasikāya? 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. Yā tassapāpiyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—ayaṁ tattha tassapāpiyasikāya. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.

Acting according to what has been admitted 9.8. Paṭiññātakaraṇa

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

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

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face and by acting according to what’s been admitted. Sammukhāvinayena ca, paṭiññātakaraṇena ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… This is the meaning of face-to-face with the persons concerned: kā ca tattha puggalasammukhatā? both the one who confesses and the one he confesses to are present. Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—ayaṁ tattha puggalasammukhatā. This is the meaning of acting according to what’s been admitted: Kiñca tattha paṭiññātakaraṇasmiṁ? 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. Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—idaṁ tattha paṭiññātakaraṇasmiṁ. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.

If this is what happens, all’s well. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. 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, No ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—‘Venerables, I’ve committed such-and-such an offense. ‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno; I confess it.’ taṁ paṭidesemī’ti. A competent and capable monk should then inform those monks: Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face and by acting according to what’s been admitted. Sammukhāvinayena ca, paṭiññātakaraṇena ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… This is the meaning of face-to-face with the persons concerned: kā ca tattha puggalasammukhatā? both the one who confesses and the one he confesses to are present. Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—ayaṁ tattha puggalasammukhatā. This is the meaning of acting according to what’s been admitted: Kiñca tattha paṭiññātakaraṇasmiṁ? 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. Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—idaṁ tattha paṭiññātakaraṇasmiṁ. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.

If this is what happens, all’s well. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. 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, No ce labhetha, tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘Venerables, I’ve committed such-and-such an offense. ‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno; I confess it.’ taṁ paṭidesemī’ti. A competent and capable monk should then inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face and by acting according to what’s been admitted. Sammukhāvinayena ca, paṭiññātakaraṇena ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? 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. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe… When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.

Covering over as if with grass 9.9. Tiṇavatthāraka

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

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

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

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

‘Please, venerables, I ask you to listen. Suṇantu me āyasmantā. While we were arguing and disputing, we did and said many things unworthy of monastics. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. If the venerables are ready, then for your benefit and for my own, I’ll confess in the midst of the Sangha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.

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

‘Please, venerables, I ask you to listen. ‘Suṇantu me āyasmantā. While we were arguing and disputing, we did and said many things unworthy of monastics. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. If the venerables are ready, then for your benefit and for my own, I’ll confess in the midst of the Sangha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’ Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.

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

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

This is called the resolution of a legal issue. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? It’s been resolved face-to-face and by covering over as if with grass. Sammukhāvinayena ca, tiṇavatthārakena ca. Face-to-face with what? Kiñca tattha sammukhāvinayasmiṁ? Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.

This is the meaning of face-to-face with the Sangha: Kā ca tattha saṅghasammukhatā? 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. Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—ayaṁ tattha saṅghasammukhatā.

This is the meaning of face-to-face with the Teaching and the Monastic Law: Kā ca tattha dhammasammukhatā, vinayasammukhatā? the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—ayaṁ tattha dhammasammukhatā, vinayasammukhatā.

This is the meaning of face-to-face with the persons concerned: Kā ca tattha puggalasammukhatā? both the one who confesses and the one he confesses to are present. Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—ayaṁ tattha puggalasammukhatā.

This is the meaning of covering over as if with grass: Kiñca tattha tiṇavatthārakasmiṁ? 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. Yā tiṇavatthārakassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—idaṁ tattha tiṇavatthārakasmiṁ. When a legal issue has been resolved like this, if a receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession. chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.

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

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