Theravāda Vinayapiṭaka

Translators: brahmali

Theravāda Collection on Monastic Law

Cūḷavagga
The Small Division

14. Samathakkhandhaka

The chapter on the settling of legal issues

1. Sammukhāvinaya
Resolution face-to-face

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karonti—
At that time the monks from the group of six did legal procedures—

tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi.
condemnation, demotion, banishment, reconciliation, and ejection—against monks who were absent.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,

“kathañhi nāma chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti—
“How can the monks from the group of six do this?”

tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī”ti.

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. Soon afterwards he had the Sangha of monks gathered and questioned them:

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

tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī”ti?

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

Vigarahi buddho bhagavā—
The Buddha rebuked them,

“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

Kathañhi nāma te, bhikkhave, moghapurisā asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti—
How can they do this?

tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi.

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”

vigarahitvā …pe…
After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
the Buddha gave a teaching and addressed the monks:

“Na, bhikkhave, asammukhībhūtānaṁ bhikkhūnaṁ kammaṁ kātabbaṁ—
“You shouldn’t do legal procedures—

tajjanīyaṁ vā, niyassaṁ vā, pabbājanīyaṁ vā, paṭisāraṇīyaṁ vā, ukkhepanīyaṁ vā.
condemnation, demotion, banishment, reconciliation, or ejection—against monks who are absent.

Yo kareyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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

Dhammavādī puggalo dhammavādī sambahulā dhammavādī saṅgho.
An individual who speaks in accordance with the Teaching; several people who speak in accordance with the Teaching; a sangha that speaks in accordance with the Teaching.”

1.1. Kaṇhapakkhanavaka
1.1 The group of nine on the dark side

Adhammavādī puggalo dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
“An individual who speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:

‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.
‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’

Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.
If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

Adhammavādī puggalo dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
An individual who speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:

‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.
‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’

Adhammavādī puggalo dhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
An individual who speaks contrary to the Teaching persuades a sangha that speaks in accordance with the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:

Adhammavādī sambahulā dhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—
Several people who speak contrary to the Teaching persuade an individual who speaks in accordance with the Teaching—convince him, make him see, make him consider, show him, teach him:

Adhammavādī sambahulā dhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—
Several people who speak contrary to the Teaching persuade several people who speak in accordance with the Teaching—convince them, make them see, make them consider, show them, teach them:

Adhammavādī sambahulā dhammavādiṁ saṅghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—
Several people who speak contrary to the Teaching persuade a sangha that speaks in accordance with the Teaching—convince it, make it see, make it consider, show it, teach it:

Adhammavādī saṅgho dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
A sangha that speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:

Adhammavādī saṅgho dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
A sangha that speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:

Adhammavādī saṅgho dhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
A sangha that speaks contrary to the Teaching persuades a sangha that speaks in accordance with the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:

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

1.2. Sukkapakkhanavaka
1.2 The group of nine on the bright side

Dhammavādī puggalo adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
“An individual who speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī puggalo adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
An individual who speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī puggalo adhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
An individual who speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī sambahulā adhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—
Several people who speak in accordance with the Teaching persuade an individual who speaks contrary to the Teaching—convince him, make him see, make him consider, show him, teach him:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī sambahulā adhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—
Several people who speak in accordance with the Teaching persuade several people who speak contrary to the Teaching—convince them, make them see, make them consider, show them, teach them:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī sambahulā adhammavādiṁ saṅghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—
Several people who speak in accordance with the Teaching persuade a sangha that speaks contrary to the Teaching—convince it, make it see, make it consider, show it, teach it:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī saṅgho adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
A sangha that speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī saṅgho adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
A sangha that speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

Dhammavādī saṅgho adhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—
A sangha that speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:

Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayenā”ti.
If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.”

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

2. Sativinaya
2. Resolution through recollection

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove,

Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti.
Venerable Dabba the Mallian realized perfection at the age of seven.

Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti.
He had achieved all there is to achieve by a disciple

Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo.
and had nothing further to do.

Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private,

“mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ.

Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ.

Natthi ca me kiñci uttarikaraṇīyaṁ, katassa vā paticayo.

Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti.
he thought, “How can I be of service to the Sangha?

Atha kho āyasmato dabbassa mallaputtassa etadahosi—

“yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti.
Why don’t I assign the dwellings and designate the meals?”

Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down,

Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—
and said,

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
“Sir, while I was reflecting in private, it occurred to me that

‘mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ.
I’ve achieved all there is to achieve by a disciple,

Yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anuppattaṁ.

Natthi ca me kiñci uttarikaraṇīyaṁ, katassa vā paticayo.

Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan’ti?
and I was wondering how I could be of service to the Sangha.

Tassa mayhaṁ, bhante, etadahosi—
I thought,

‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti.
‘Why don’t I assign the dwellings and designate the meals?’”

Icchāmahaṁ, bhante, saṅghassa senāsanañca paññāpetuṁ bhattāni ca uddisitun”ti.

“Sādhu sādhu, dabba.
“Good, good, Dabba,

Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisāhī”ti.
please do so.”

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

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

“tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu.
“Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals.

Evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.

Paṭhamaṁ dabbo mallaputto yācitabbo.
First Dabba should be asked.

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya.
If the Sangha is ready, it should appoint Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati.
The Sangha appoints Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.

Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa;
Any monk who approves of appointing Venerable Dabba as the assigner of dwellings and the designator of meals should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca.
The Sangha has appointed Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti.
Dabba assigned dwellings to the monks according to their character.

Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
He assigned dwellings in the same place to those monks who were experts on the discourse, thinking,

“te aññamaññaṁ suttantaṁ saṅgāyissantī”ti.
“They’ll recite the discourses to one another.”

Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
And he did likewise for the experts on Monastic Law, thinking,

“te aññamaññaṁ vinayaṁ vinicchinissantī”ti.
“They’ll discuss the Monastic Law;”

Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
for the expounders of the Teaching, thinking,

“te aññamaññaṁ dhammaṁ sākacchissantī”ti.
“They’ll discuss the Teaching;”

Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
for the meditators, thinking,

“te aññamaññaṁ na byābādhissantī”ti.
“They won’t disturb one another;”

Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—
and for the gossips and the bodybuilders, thinking,

“imāyapime āyasmanto ratiyā acchissantī”ti.
“In this way even these venerables will be happy.”

Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti;
When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light.

apissu bhikkhū sañcicca vikāle āgacchanti—
Monks even arrived late on purpose,

“mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti.
hoping to see the marvel of Dabba’s supernormal powers.

Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—
They would approach Dabba and say,

“amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti.
“Venerable Dabba, please assign us a dwelling.”

Te āyasmā dabbo mallaputto evaṁ vadeti—

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

Te sañcicca dūre apadisanti—
They would intentionally suggest somewhere far away:

“amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi.
“On the Vulture Peak,”

Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi.
“At Robbers’ Cliff,”

Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi.
“On Black Rock on the slope of Mount Isigili,”

Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi.
“In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,”

Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi.
“In Cool Grove on the hill at the Snake’s Pool,”

Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi.
“At Gotamaka Gorge,”

Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi.
“At Tinduka Gorge,”

Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi.
“At Tapoda Gorge,”

Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi.
“In Tapoda Park,”

Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi.
“In Jīvaka’s Mango Grove,”

Amhākaṁ, āvuso, maddakucchimhi migadāye senāsanaṁ paññapehī”ti.
“In the deer park at Maddakucchi.”

Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati.
Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks.

Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti.
They followed behind him with the help of that light.

Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—
And he would assign them dwellings:

“ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo, idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti.
“This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick; these are the Sangha’s agreements concerning the right time to enter and the right time to leave.”

Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.
Dabba then returned to the Bamboo Grove.

Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca.
At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit,

Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni.
getting inferior dwellings and meals.

Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ—
The people of Rājagaha were keen on giving specially prepared almsfood to the senior monks—

sappimpi, telampi, uttaribhaṅgampi.
ghee, oil, and special curries—

Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti—
but to the monks Mettiya and Bhūmajaka they gave ordinary food of

yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.
porridge and broken rice.

Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—
When they had eaten their meal and returned from alms round, they asked the senior monks,

“tumhākaṁ, āvuso, bhattagge kiṁ ahosi, tumhākaṁ kiṁ ahosī”ti?
“What did you get at the dining hall?”

Ekacce therā evaṁ vadanti—
Some said,

“amhākaṁ, āvuso, sappi ahosi, telaṁ ahosi, uttaribhaṅgaṁ ahosī”ti.
“We got ghee, oil, and special curries.”

Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—
But the monks Mettiya and Bhūmajaka said,

“amhākaṁ, āvuso, na kiñci ahosi—
“We didn’t get anything

pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti.
except ordinary food of porridge and broken rice.”

Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ.
At that time there was a householder who gave a regular meal of fine food to four monks.

So bhattagge saputtadāro upatiṭṭhitvā parivisati—
He made his offering in the dining hall together with his wives and children.

aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti.
Some of them offered rice, some bean curry, some oil, and some special curries.

Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti.
On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka.

Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena.
Just then that householder went to the monastery on some business.

So yenāyasmā dabbo mallaputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi.
He approached Dabba, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Dabba instructed, inspired, and gladdened him with a teaching.

Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
After the talk, he asked Dabba,

“kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti?
“Sir, who’s been designated to receive tomorrow’s meal in our house?”

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

Atha kho kalyāṇabhattiko gahapati anattamano ahosi.
He was disappointed,

Kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantīti gharaṁ gantvā dāsiṁ āṇāpesi—
and thought, “Why should bad monks eat in our house?” After returning to his house, he told a female slave,

“ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti.
“For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.”

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

Atha kho mettiyabhūmajakā bhikkhū—
The monks Mettiya and Bhūmajaka said to each other,

“hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ;
“Yesterday we were designated a meal from that householder who offers fine food.

sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati;
Tomorrow he’ll serve us together with his wives and children.

aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī”ti.
Some of them will offer us rice, some bean curry, some oil, and some special curries.”

Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu.
And because they were excited, they did not sleep properly that night.

Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu.
The following morning they robed up, took their bowls and robes, and went to the house of that householder.

Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante;
When the female slave saw them coming,

disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca—
she prepared seats in the gatehouse and said to them,

“nisīdatha, bhante”ti.
“Please sit, Venerables.”

Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi—
They thought,

“nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati yathā mayaṁ koṭṭhake nisīdāpiyāmā”ti.
“The meal can’t be ready, since we’re given seats in the gatehouse.”

Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagañchi—
She then brought them broken rice and porridge and said,

“bhuñjatha, bhante”ti.
“Eat, Sirs.”

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

“Jānāmi ayyā niccabhattikāti.
“I know.

Api cāhaṁ hiyyova gahapatinā āṇattā—
But yesterday I was told by the head of the household

‘ye, je, sve bhattikā āgacchanti, te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti.
to serve you like this.

Bhuñjatha, bhante”ti.
Please eat.”

Atha kho mettiyabhūmajakā bhikkhū—
They said to each other,

“hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike.
“Yesterday this householder came to the monastery and spoke with Dabba.

Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti.
Dabba must be responsible for this split between the householder and us.”

Te teneva domanassena na cittarūpaṁ bhuñjiṁsu.
And because they were dejected, they did not eat as much as they had intended.

Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.
When they had eaten their meal and returned from alms round, 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 mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—
Just then the nun Mettiyā came to them and said,

“vandāmi, ayyā”ti.
“My respectful greetings to you, Venerables.”

Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu.
But they did not respond.

Dutiyampi kho …pe…
A second time and

tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca—
a third time she said the same thing,

“vandāmi, ayyā”ti.

Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.
but they still did not respond.

“Kyāhaṁ ayyānaṁ aparajjhāmi?
“Have I done something wrong?

Kissa maṁ ayyā nālapantī”ti?
Why don’t you respond?”

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

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

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

“Kyāhaṁ, ayyā, karomi?

Kiṁ mayā sakkā kātun”ti?
“And how can I do that?”

“Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi—
“Go to the Buddha and say,

‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;
‘Sir, this isn’t proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist.

yato nivātaṁ tato savātaṁ;
It’s windy where it should be calm.

udakaṁ maññe ādittaṁ;
It’s as if water is burning.

ayyenamhi dabbena mallaputtena dūsitā’”ti.
Venerable Dabba the Mallian has raped me.’”

“Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Saying, “Alright, Venerables,” she went to the Buddha, bowed,

Ekamantaṁ ṭhitā kho mettiyā bhikkhunī bhagavantaṁ etadavoca—
and repeated

“idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;
what she had been told to say.

yato nivātaṁ tato savātaṁ;

udakaṁ maññe ādittaṁ;

ayyenamhi dabbena mallaputtena dūsitā”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned Dabba:

“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?
“Dabba, do you remember doing as the nun Mettiyā says?”

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

Dutiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
A second

“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?

“Yathā maṁ, bhante, bhagavā jānātī”ti.

Tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
and a third time the Buddha asked

“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?
the same question

“Yathā maṁ, bhante, bhagavā jānātī”ti.
and got the same response.

“Na kho, dabba, dabbā evaṁ nibbeṭhenti.
He then said, “Dabba, the Dabbas don’t give such evasive answers.

Sace tayā kataṁ katanti vadehi.
If it was done by you, say so;

Sace akataṁ akatanti vadehī”ti.
if it wasn’t, then say that.”

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

Atha kho bhagavā bhikkhū āmantesi—
The Buddha addressed the monks:

“tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha.
“Well then, monks, expel the nun Mettiyā,

Ime ca bhikkhū anuyuñjathā”ti.
and call these monks to account.”

Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.
The Buddha then got up from his seat and entered his dwelling.

Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ.
When the monks had expelled the nun Mettiyā,

Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ—
the monks Mettiya and Bhūmajaka said to them,

“māvuso, mettiyaṁ bhikkhuniṁ nāsetha, na sā kiñci aparajjhati;
“Don’t expel the nun Mettiyā; she hasn’t done anything wrong.

amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī”ti.
She was urged on by us. We were angry and displeased, and trying to make Dabba give up the monastic life.”

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

“Evamāvuso”ti.
“Yes.”

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires … complained and criticized them,

“kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsessantī”ti.
“How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with failure in morality?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They then told the Buddha. …

“saccaṁ kira, bhikkhave, mettiyabhūmajakā bhikkhū dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsentī”ti?
“Is it true, monks, that you did this?”

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

vigarahitvā …pe…
After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
he gave a teaching and addressed the monks:

“Tena hi, bhikkhave, saṅgho dabbassa mallaputtassa sativepullappattassa sativinayaṁ detu.
“Well then, because of his great clarity of memory, grant resolution through recollection to Dabba the Mallian.

Evañca pana, bhikkhave, dātabbo—
And it should be granted like this.

tena, bhikkhave, dabbena mallaputtena saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—
Dabba should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘ime maṁ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti.
‘Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality.

Sohaṁ, bhante, sativepullappatto saṅghaṁ sativinayaṁ yācāmī’ti.
Because of my great clarity of memory, I ask the Sangha for resolution through recollection.

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

Tatiyampi yācitabbo—

‘ime maṁ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti.
Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality.

Sohaṁ sativepullappatto tatiyampi, bhante, saṅghaṁ sativinayaṁ yācāmī’ti.
Because of my great clarity of memory, for the third time I ask the Sangha for resolution through recollection.’

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ime mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsenti.
These monks Mettiya and Bhūmajaka are groundlessly charging Venerable Dabba the Mallian with failure in morality.

Āyasmā dabbo mallaputto sativepullappatto saṅghaṁ sativinayaṁ yācati.
Because of his great clarity of memory, Dabba is asking the Sangha for resolution through recollection.

Yadi saṅghassa pattakallaṁ, saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ dadeyya.
If the Sangha is ready, it should grant Dabba resolution through recollection.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Āyasmā dabbo mallaputto sativepullappatto saṅghaṁ sativinayaṁ yācati.
Because of his great clarity of memory, Dabba is asking the Sangha for resolution through recollection.

Saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ deti.
The Sangha grants Dabba resolution through recollection.

Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṁ, so tuṇhassa;
Any monk who approves of granting Dabba resolution through recollection should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter. …

tatiyampi etamatthaṁ vadāmi—
For the third time I speak on this matter.

suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Āyasmā dabbo mallaputto sativepullappatto saṅghaṁ sativinayaṁ yācati.
Because of his great clarity of memory, Dabba is asking the Sangha for resolution through recollection.

Saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ deti.
The Sangha grants Dabba resolution through recollection.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dinno saṅghena āyasmato dabbassa mallaputtassa sativepullappattassa sativinayo.
Because of his great clarity of memory, the Sangha has granted Dabba the Mallian resolution through recollection.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni.
There are five factors for the legitimate granting of resolution through recollection:

Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṁ, yācati ca, tassa saṅgho sativinayaṁ deti dhammena samaggena—
the monk is pure and free of offenses; he has been accused; he asks for resolution through recollection; the Sangha grants him resolution through recollection; the legal procedure is legitimate and done by a unanimous assembly.”

imāni kho, bhikkhave, pañca dhammikāni sativinayassa dānānī”ti.

3. Amūḷhavinaya
3. Resolution because of past insanity

Tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato.
At one time the monk Gagga was insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
Because of this, he did and said many things unworthy of a monastic.

Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
The monks accused him of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
“Venerable, do you remember committing such-and-such an offense?”

So evaṁ vadeti—

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi.
I don’t remember it.

Mūḷhena me etaṁ katan”ti.
I did it because I was insane.”

Evampi naṁ vuccamānā codenteva—
But they kept on accusing him

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
in the same way.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires … complained and criticized them,

“kathañhi nāma bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codessanti—
“How can these monks keep on accusing Gagga

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti.

So evaṁ vadeti—
when he says

‘ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
he was insane?”

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?

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

“saccaṁ kira, bhikkhave …pe…
He said, “Is it true, monks, that these monks are doing this?”

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

vigarahitvā …pe…
After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
he gave a teaching and addressed the monks:

“Tena hi, bhikkhave, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ detu.
“Well then, since he’s no longer insane, grant the monk Gagga resolution because of past insanity.

Evañca pana, bhikkhave, dātabbo—
And it should be granted like this.

tena, bhikkhave, gaggena bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—
The monk Gagga should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato.
‘Venerables, I’ve been insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
The monks accused me of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
“Venerable, do you remember committing such-and-such an offense?”

Tyāhaṁ evaṁ vadāmi—
I replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi.
I don’t remember it.

Mūḷhena me etaṁ katan”ti.
I did it because I was insane.”

Evampi maṁ vuccamānā codenteva—
But they kept on accusing me

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
in the same way.

Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī’ti.
Because I’m no longer insane, I ask the Sangha for resolution because of past insanity.’

Dutiyampi yācitabbo.
And he should ask a second time,

Tatiyampi yācitabbo—
and a third time:

‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato.
‘Venerables, I’ve been insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
The monks accused me of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
“Venerable, do you remember committing such-and-such an offense?”

Tyāhaṁ evaṁ vadāmi—
I replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan”ti.
I don’t remember it. I did it because I was insane.”

Evampi maṁ vuccamānā codenteva—
But they kept on accusing me

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
in the same way.

Sohaṁ amūḷho tatiyampi, bhante, saṅghaṁ amūḷhavinayaṁ yācāmī’ti.
Because I’m no longer insane, for the third time I ask the Sangha for resolution because of past insanity.’

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato.
The monk Gagga has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
The monks accused him of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
“Venerable, do you remember committing such-and-such an offense?”

So evaṁ vadeti—
He replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi, mūḷhena me etaṁ katan”ti.
I don’t remember it. I did it because I was insane.”

Evampi naṁ vuccamānā codenteva—
But they kept on accusing him

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
in the same way.

So amūḷho saṅghaṁ amūḷhavinayaṁ yācati.
Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity.

Yadi saṅghassa pattakallaṁ, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ dadeyya.
If the Sangha is ready, it should grant the monk Gagga resolution because of past insanity.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato.
The monk Gagga has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
The monks accused him of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
“Venerable, do you remember committing such-and-such an offense?”

So evaṁ vadeti—
He replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan”ti.
I don’t remember it. I did it because I was insane.”

Evampi naṁ vuccamānā codenteva—
But they kept on accusing him

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?
in the same way.

So amūḷho saṅghaṁ amūḷhavinayaṁ yācati.
Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity.

Saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ deti.
The Sangha grants the monk Gagga resolution because of past insanity.

Yassāyasmato khamati gaggassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṁ, so tuṇhassa;
Any monk who approves of granting the monk Gagga resolution because of past insanity should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter. …

tatiyampi etamatthaṁ vadāmi …pe….
For the third time I speak on this matter. …

Dinno saṅghena gaggassa bhikkhuno amūḷhassa amūḷhavinayo.
Since he’s no longer insane, the Sangha has granted the monk Gagga resolution because of past insanity.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

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

Katamāni tīṇi adhammikāni amūḷhavinayassa dānāni?
What are the three illegitimate grantings of resolution because of past insanity?

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
‘Venerable, do you remember committing such-and-such an offense?’

So saramānova evaṁ vadeti—
Although he remembers, he says

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ āpattiṁ āpajjitā’ti.
he doesn’t.

Tassa saṅgho amūḷhavinayaṁ deti.
If the Sangha grants him resolution because of past insanity,

Adhammikaṁ amūḷhavinayassa dānaṁ.
then that granting is illegitimate.

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
‘Venerable, do you remember committing such-and-such an offense?’

So saramānova evaṁ vadeti—
Although he remembers, he says,

‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti.
‘I remember as if in a dream.’

Tassa saṅgho amūḷhavinayaṁ deti.
If the Sangha grants him resolution because of past insanity,

Adhammikaṁ amūḷhavinayassa dānaṁ.
then that granting is illegitimate.

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
‘Venerable, do you remember committing such-and-such an offense?’

So anummattako ummattakālayaṁ karoti—
Although he’s sane, he acts insane, saying,

‘ahampi kho evaṁ karomi.
‘I do this,

Tumhepi evaṁ karotha.
and so do you.

Mayhampi etaṁ kappati.
This is allowable for me,

Tumhākampetaṁ kappatī’ti.
and also for you.’

Tassa saṅgho amūḷhavinayaṁ deti.
If the Sangha grants him resolution because of past insanity,

Adhammikaṁ amūḷhavinayassa dānaṁ.
then that granting is illegitimate.

Imāni tīṇi adhammikāni amūḷhavinayassa dānāni.

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

Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.
It may be that a monk has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
‘Venerable, do you remember committing such-and-such an offense?’

So assaramānova evaṁ vadeti—
Not remembering, he says

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ āpattiṁ āpajjitā’ti.
he doesn’t.

Tassa saṅgho amūḷhavinayaṁ deti.
If the Sangha grants him resolution because of past insanity,

Dhammikaṁ amūḷhavinayassa dānaṁ.
then that granting is legitimate.

Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.
It may be that a monk has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
‘Venerable, do you remember committing such-and-such an offense?’

So assaramānova evaṁ vadeti—
Not remembering, he says,

‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti.
‘I remember as if in a dream.’

Tassa saṅgho amūḷhavinayaṁ deti.
If the Sangha grants him resolution because of past insanity,

Dhammikaṁ amūḷhavinayassa dānaṁ.
then that granting is legitimate.

Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.
It may be that a monk has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?
‘Venerable, do you remember committing such-and-such an offense?’

So ummattako ummattakālayaṁ karoti—
Being insane, he acts insane, saying,

‘ahampi evaṁ karomi.
‘I do this,

Tumhepi evaṁ karotha.
and so do you.

Mayhampi etaṁ kappati.
This is allowable for me,

Tumhākampetaṁ kappatī’ti.
and also for you.’

Tassa saṅgho amūḷhavinayaṁ deti.
If the Sangha grants him resolution because of past insanity,

Dhammikaṁ amūḷhavinayassa dānaṁ.
then that granting is legitimate.”

Imāni tīṇi dhammikāni amūḷhavinayassa dānānī”ti.

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

Tena kho pana samayena chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṁ kammāni karonti—
At one time the monks from the group of six did legal procedures—

tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi.
condemnation, demotion, banishment, reconciliation, and ejection—against other monks without their admission.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,

“kathañhi nāma chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṁ kammāni karissanti—
“How can the monks from the group of six do this?”

tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī”ti.

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

“saccaṁ kira, bhikkhave …pe…
“Is it true, monks, that the monks from the group of six are doing this?”

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

vigarahitvā …pe…
After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
the Buddha gave a teaching and addressed the monks:

“na, bhikkhave, appaṭiññāya bhikkhūnaṁ kammaṁ kātabbaṁ—
“You shouldn’t do legal procedures—

tajjanīyaṁ vā, niyassaṁ vā, pabbājanīyaṁ vā, paṭisāraṇīyaṁ vā, ukkhepanīyaṁ vā.
condemnation, demotion, banishment, reconciliation, or ejection—against monks without their admission.

Yo kareyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ, evaṁ dhammikaṁ.

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

Bhikkhu pārājikaṁ ajjhāpanno hoti.
It may be that a monk has committed an offense entailing expulsion.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘pārājikaṁ āyasmā ajjhāpanno’ti?
‘Venerable, you’ve committed an offense entailing expulsion.’

So evaṁ vadeti—
He says,

‘na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, saṅghādisesaṁ ajjhāpanno’ti.
‘I haven’t committed an offense entailing expulsion, but one entailing suspension.’

Taṁ saṅgho saṅghādisesena kāreti.
If the Sangha makes him act according to an offense entailing suspension,

Adhammikaṁ paṭiññātakaraṇaṁ.
then that acting according to what’s been admitted is illegitimate.

Bhikkhu pārājikaṁ ajjhāpanno hoti.
It may be that a monk has committed an offense entailing expulsion.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘pārājikaṁ āyasmā ajjhāpanno’ti?
‘Venerable, you’ve committed an offense entailing expulsion.’

So evaṁ vadeti—
He says,

‘na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, thullaccayaṁ …pe…
‘I haven’t committed an offense entailing expulsion, but a serious offense …

pācittiyaṁ …pe…
but an offense entailing confession …

pāṭidesanīyaṁ …pe…
but an offense entailing acknowledgment …

dukkaṭaṁ …pe…
but an offense of wrong conduct …

dubbhāsitaṁ ajjhāpanno’ti.
but an offense of wrong speech.’

Taṁ saṅgho dubbhāsitena kāreti.
If the Sangha makes him act according to an offense of wrong speech,

Adhammikaṁ paṭiññātakaraṇaṁ.
then that acting according to what’s been admitted is illegitimate.

Bhikkhu saṅghādisesaṁ …pe…
It may be that a monk has committed an offense entailing suspension …

thullaccayaṁ …pe…
a serious offense …

pācittiyaṁ …pe…
an offense entailing confession …

pāṭidesanīyaṁ …pe…
an offense entailing acknowledgment …

dukkaṭaṁ …pe…
an offense of wrong conduct …

dubbhāsitaṁ ajjhāpanno hoti.
an offense of wrong speech.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘dubbhāsitaṁ āyasmā ajjhāpanno’ti?
‘Venerable, you’ve committed an offense of wrong speech.’

So evaṁ vadeti—
He says,

‘na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, pārājikaṁ ajjhāpanno’ti.
‘I haven’t committed an offense of wrong speech, but an offense entailing expulsion.’

Taṁ saṅgho pārājikena kāreti.
If the Sangha makes him act according to an offense entailing expulsion,

Adhammikaṁ paṭiññātakaraṇaṁ.
then that acting according to what’s been admitted is illegitimate.

Bhikkhu dubbhāsitaṁ ajjhāpanno hoti.
It may be that a monk has committed an offense of wrong speech.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘dubbhāsitaṁ āyasmā ajjhāpanno’ti?
‘Venerable, you’ve committed an offense of wrong speech.’

So evaṁ vadeti—
He says,

‘na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, saṅghādisesaṁ …pe…
‘I haven’t committed an offense of wrong speech, but an offense entailing suspension …

thullaccayaṁ …pe…
but a serious offense …

pācittiyaṁ …pe…
but an offense entailing confession …

pāṭidesanīyaṁ …pe…
but an offense entailing acknowledgment …

dukkaṭaṁ ajjhāpanno’ti.
but an offense of wrong conduct.’

Taṁ saṅgho dukkaṭena kāreti.
If the Sangha makes him act according to an offense of wrong conduct,

Adhammikaṁ paṭiññātakaraṇaṁ.
then that acting according to what’s been admitted is illegitimate.

Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ.

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

Bhikkhu pārājikaṁ ajjhāpanno hoti.
It may be that a monk has committed an offense entailing expulsion.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying

‘pārājikaṁ āyasmā ajjhāpanno’ti?
‘Venerable, you’ve committed an offense entailing expulsion.’

So evaṁ vadeti—
He says,

‘āma, āvuso, pārājikaṁ ajjhāpanno’ti.
‘Yes, I’ve committed an offense entailing expulsion.’

Taṁ saṅgho pārājikena kāreti.
If the Sangha makes him act according to an offense entailing expulsion,

Dhammikaṁ paṭiññātakaraṇaṁ.
then that acting according to what’s been admitted is legitimate.

Bhikkhu saṅghādisesaṁ …pe…
It may be that a monk has committed an offense entailing suspension …

thullaccayaṁ …pe…
a serious offense …

pācittiyaṁ …pe…
an offense entailing confession …

pāṭidesanīyaṁ …pe…
an offense entailing acknowledgment …

dukkaṭaṁ …pe…
an offense of wrong conduct …

dubbhāsitaṁ ajjhāpanno hoti.
an offense of wrong speech.

Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—
The Sangha, several monks, or a single monk accuses him, saying,

‘dubbhāsitaṁ āyasmā ajjhāpanno’ti?
‘Venerable, you’ve committed an offense of wrong speech.’

So evaṁ vadeti—
He says,

‘āma, āvuso, dubbhāsitaṁ ajjhāpanno’ti.
‘Yes, I’ve committed an offense of wrong speech.’

Taṁ saṅgho dubbhāsitena kāreti.
If the Sangha makes him act according to an offense wrong speech,

Dhammikaṁ paṭiññātakaraṇaṁ.
then that acting according to what’s been admitted is legitimate.”

Evaṁ kho, bhikkhave, dhammikaṁ hoti paṭiññātakaraṇan”ti.

5. Yebhuyyasikā
5. Majority decision

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

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

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

Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo—
You should appoint a monk who has five qualities as the manager of the vote:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya.
one who isn’t biased by favoritism, ill will, confusion, or fear, and who knows who has and who hasn’t voted.

Evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the manager of the vote.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammannati.
The Sangha appoints monk so-and-so as the manager of the vote.

Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa;
Any monk who approves of appointing monk so-and-so as the manager of the vote should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu salākaggāhāpako.
The Sangha has appointed monk so-and-so as the manager of the vote.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Dasayime, bhikkhave, adhammikā salākaggāhā, dasa dhammikā.
There are ten reasons why a vote is illegitimate:

Katame dasa adhammikā salākaggāhā?

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—
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.

ime dasa adhammikā salākaggāhā.

Katame dasa dhammikā salākaggāhā?
And there are ten reasons why a vote is legitimate:

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—
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.”

ime dasa dhammikā salākaggāhā”ti.

6. Tassapāpiyasikā
6. Further penalty

Tena kho pana samayena upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati.
On one occasion, when the monk Upavāḷa was being examined in the midst of the Sangha about an offense, he asserted things after denying them, denied things after asserting them, evaded the issue, and lied.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,

“kathañhi nāma upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissatī”ti.
“How can the monk Upavāḷa act like this?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

“saccaṁ kira, bhikkhave …pe…
“Is it true, monks, that the monk Upavāḷa is acting like this?”

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

vigarahitvā …pe…
After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
the Buddha gave a teaching and addressed the monks:

“tena hi, bhikkhave, saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ karotu.
“Well then, the Sangha should do a legal procedure of further penalty against the monk Upavāḷa.

Evañca pana, bhikkhave, kātabbaṁ.
And it should be done like this.

Paṭhamaṁ upavāḷo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
First you should accuse the monk Upavāḷa. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati.
The monk Upavāḷa, while being examined in the midst of the Sangha about an offense, asserted things after denying them, denied things after asserting them, evaded the issue, and lied.

Yadi saṅghassa pattakallaṁ, saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ kareyya.
If the Sangha is ready, it should do a legal procedure of further penalty against him.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ karoti.
The Sangha does a legal procedure of further penalty against him.

Yassāyasmato khamati upavāḷassa bhikkhuno tassapāpiyasikākammassa karaṇaṁ, so tuṇhassa;
Any monk who approves of doing a legal procedure of further penalty against him should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter. …

tatiyampi etamatthaṁ vadāmi …pe….
For the third time I speak on this matter. …

Kataṁ saṅghena upavāḷassa bhikkhuno tassapāpiyasikākammaṁ.
The Sangha has done a legal procedure of further penalty against the monk Upavāḷa.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Pañcimāni, bhikkhave, dhammikāni tassapāpiyasikākammassa karaṇāni.
There are these five factors of a legitimate legal procedure of further penalty:

Asuci ca hoti, alajjī ca, sānuvādo ca, tassa saṅgho tassapāpiyasikākammaṁ karoti dhammena, samaggena—
the subject of the procedure is impure; he’s shameless; he has been accused; the procedure is legitimate; the procedure is done by a unanimous assembly.”

imāni kho, bhikkhave, pañca dhammikāni tassapāpiyasikākammassa karaṇāni.

6.1. Adhammakammadvādasaka
6.1 The group of twelve on illegitimate legal procedures

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

Asammukhā kataṁ hoti, appaṭipucchākataṁ hoti, appaṭiññāya kataṁ hoti …pe…
it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused.

… adhammena kataṁ hoti, vaggena kataṁ hoti—
When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and 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.”

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

6.2. Dhammakammadvādasaka
6.2 The group of twelve on legitimate legal procedures

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

Sammukhā kataṁ hoti, paṭipucchākataṁ hoti, paṭiññāya kataṁ hoti …pe…
it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused.

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

imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tassapāpiyasikākammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca.

6.3. Ākaṅkhamānachakka
6.3 The group of six on wishing

Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.
“When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of further penalty against him:

Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako;
he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha;

bālo hoti abyatto āpattibahulo anapadāno;
he’s ignorant, incompetent, often committing offenses, and lacking in boundaries;

gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—
he’s constantly and improperly socializing with householders.

imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

Aparehipi, 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:

Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—
he has failed in the higher morality; he has failed in conduct; he has failed in view.

imehi kho, bhikkhave …pe….

Aparehipi, bhikkhave …pe…
When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of further penalty against him:

buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—
he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.

imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.
The Sangha may, if it wishes, do a procedure of further penalty against three kinds of monks:

Eko bhaṇḍanakārako hoti …pe…
those who are quarrelsome, argumentative,

saṅghe adhikaraṇakārako;
and creators of legal issues in the Sangha;

eko bālo hoti abyatto āpattibahulo anapadāno;
those who are ignorant, incompetent, often committing offenses, and lacking in boundaries;

eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—
those who are constantly and improperly socializing with householders.

imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

Aparesampi, 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:

Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—
those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in view.

imesaṁ kho, bhikkhave …pe….

Aparesampi, bhikkhave …pe…
The Sangha may, if it wishes, do a procedure of further penalty against three other kinds of monks:

eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—
those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.”

imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

6.4. Aṭṭhārasavatta
6.4 The eighteen kinds of conduct

Tassapāpiyasikākammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ.
“A monk who’s had a legal procedure of further penalty done against himself should conduct himself properly.

Tatrāyaṁ sammāvattanā—
This is the proper conduct:

Na upasampādetabbaṁ,
He shouldn’t give the full ordination.

na nissayo dātabbo,
He shouldn’t give formal support.

na sāmaṇero upaṭṭhāpetabbo,
He shouldn’t have a novice monk attend on him.

na bhikkhunovādakasammuti sāditabbā,
He shouldn’t accept being appointed as an instructor of the nuns.

sammatenapi bhikkhuniyo na ovaditabbā …pe…
Even if appointed, he shouldn’t instruct the nuns.

na bhikkhūhi sampayojetabban”ti.
He shouldn’t associate inappropriately with other monks.”

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

7. Tiṇavatthāraka
7. Covering over as if with grass

Tena kho pana samayena bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
At one time, while the monks were arguing and disputing, they did and said many things unworthy of monastics.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
They considered this and thought,

“amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.

Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya.
“If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism.

Kathaṁ nu kho amhehi paṭipajjitabban”ti?
So what should we do now?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
“It may be, monks, that monks who are arguing and disputing do and say many things unworthy of monastics.

Tatra ce bhikkhūnaṁ evaṁ hoti—
If they consider this and think,

‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ;

sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti, anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.
‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’ then I allow you to resolve that legal issue by covering over as if with grass.

Evañca pana, bhikkhave, vūpasametabbaṁ.
And it should be resolved like this.

Sabbeheva ekajjhaṁ sannipatitabbaṁ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
Everyone should gather in one place. A competent and capable monk should then inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
While we were arguing and disputing, we did and said many things unworthy of monastics.

Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya.
If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism.

Yadi saṅghassa pattakallaṁ, saṅgho imaṁ adhikaraṇaṁ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
If the Sangha is ready, it should resolve this legal issue by covering over as if with grass, except for heavy offenses and offenses connected with householders.’

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

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
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.’

Athāparesaṁ 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:

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ.
If the Sangha is ready, then for the benefit of these venerables and myself, I’ll confess in the midst of the Sangha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ.
For the benefit of these venerables and myself, I confess in the midst of the Sangha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.

Yassāyasmato khamati amhākaṁ imāsaṁ āpattīnaṁ saṅghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, so tuṇhassa;
Any monk who approves of confessing our offenses in the midst of the Sangha by covering over as if with grass should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Desitā amhākaṁ imā āpattiyo saṅghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ.
We have confessed our offenses in the midst of the Sangha by covering over as if with grass, except for heavy offenses and offenses connected with householders.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

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

8. Adhikaraṇa
8. Legal issues

Tena kho pana samayena bhikkhūpi bhikkhūhi vivadanti, bhikkhūpi bhikkhunīhi vivadanti, bhikkhuniyopi bhikkhūhi vivadanti, channopi bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadati, bhikkhunīnaṁ pakkhaṁ gāheti.
On one occasion monks were disputing with monks, monks with nuns, and nuns with monks. Standing with the nuns, the monk Channa disputed with the monks, making others side with the nuns.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires … complained and criticized him,

“kathañhi nāma channo bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadissati, bhikkhunīnaṁ pakkhaṁ gāhessatīti.
“How can the monk Channa act like this?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

saccaṁ kira, bhikkhave …pe…
“Is it true, monks, that the monk Channa is acting like this?”

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

vigarahitvā …pe…
After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
the Buddha gave a teaching and addressed the monks:

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

Tattha katamaṁ vivādādhikaraṇaṁ?
“What’s a legal issue arising from a dispute?

Idha pana, bhikkhave, bhikkhū vivadanti—
It may be that the monks are disputing, saying,

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?
‘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.’

Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—
In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—

idaṁ vuccati vivādādhikaraṇaṁ.
this is called a legal issue arising from a dispute.

Tattha katamaṁ anuvādādhikaraṇaṁ?
What’s a legal issue arising from an accusation?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā.
It may be that the monks accuse a monk of failure in morality, failure in conduct, failure in view, or failure in livelihood.

Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—
In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—

idaṁ vuccati anuvādādhikaraṇaṁ.
this is called a legal issue arising from an accusation.

Tattha katamaṁ āpattādhikaraṇaṁ?
What’s a legal issue arising from an offense?

Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā 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—

idaṁ vuccati āpattādhikaraṇaṁ.
this is called a legal issue arising from an offense.

Tattha katamaṁ kiccādhikaraṇaṁ?
What’s a legal issue arising from business?

Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—
Whatever is the duty or the business of the Sangha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements—

idaṁ vuccati kiccādhikaraṇaṁ.
this is called a legal issue arising from business.”

Vivādādhikaraṇassa kiṁ mūlaṁ?
“What’s the root of legal issues arising from disputes?

Cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.
There are six roots of disputes that in turn are the root of legal issues arising from disputes.

Tīṇipi akusalamūlāni vivādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni vivādādhikaraṇassa mūlaṁ.
There are also three unwholesome and three wholesome roots of legal issues arising from disputes.

Katamāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ?
What are the six roots of disputes that in turn are the root of legal issues arising from disputes?

Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī.
It may be that a monk is angry and resentful.

Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
One who’s angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.

Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…
Such a person

saṅghepi …pe…

sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti.
creates disputes in the Sangha.

Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans.

Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it.

Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti.
In this way, that bad root of disputes is abandoned

Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
and doesn’t emerge in the future.

Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe…
Or it may be that a monk is denigrating and domineering,

issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty.

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 monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.

Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…
Such a person

saṅghepi …pe…

sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti.
creates disputes in the Sangha.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti.
In this way that bad root of disputes is abandoned

Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
and doesn’t emerge in the future.

Imāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.

Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ?
What are the three unwholesome roots of legal issues arising from disputes?

Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti—
It may be that monks dispute with a mind of greed, ill will, or delusion, saying,

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.
‘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.’

Imāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ.

Katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ?
What are the three wholesome roots of legal issues arising from disputes?

Idha pana, bhikkhave, bhikkhū aluddhacittā vivadanti, aduṭṭhacittā vivadanti, amūḷhacittā vivadanti—
It may be that monks dispute with a mind free from greed, ill will, and delusion, saying,

dhammoti vā adhammoti vā …pe…
‘This is the Teaching’, ‘This is contrary to the Teaching’ …

duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
‘This is a grave offense’, or ‘This is a minor offense.’”

Imāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ.

“Anuvādādhikaraṇassa kiṁ mūlaṁ?
“What’s the root of legal issues arising from accusations?

Cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ.
There are six roots of accusations that in turn are the root of legal issues arising from accusations.

Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṁ, kāyopi anuvādādhikaraṇassa mūlaṁ, vācāpi anuvādādhikaraṇassa mūlaṁ.
There are also three unwholesome and three wholesome roots of legal issues arising from accusations. The body, too, is a root of legal issues arising from accusations, as is speech.

Katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ?
What are the six roots of accusations that in turn are the root of legal issues arising from accusations?

Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī.
It may be that a monk is angry and resentful.

Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
One who 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 sattharipi agāravo viharati appatisso, dhammepi …pe…
Such a person

saṅghepi …pe…

sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti.
makes accusations in the Sangha.

Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans.

Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha.
Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it.

Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future.

Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti.

Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.

Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe…
Or it may be that a monk is denigrating and domineering,

Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…
Such a person

saṅghepi …pe…

sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti.
makes accusations in the Sangha.

Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti.

Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.

Imāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ.

Katamāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṁ?
What are the three unwholesome roots of accusations?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ luddhacittā anuvadanti, duṭṭhacittā anuvadanti, mūḷhacittā anuvadanti—
It may be that monks, because of greed, ill will, or delusion, accuse a monk of

sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.
failure in morality, conduct, view, or livelihood.

Imāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṁ.

Katamāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṁ?
What are the three wholesome roots of accusations?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ aluddhacittā anuvadanti, aduṭṭhacittā anuvadanti, amūḷhacittā anuvadanti—
It may be that monks, because of non-greed, non-ill will, and non-delusion, accuse a monk of

sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.
failure in morality, conduct, view, or livelihood.

Imāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṁ.

Katamo kāyo anuvādādhikaraṇassa mūlaṁ?
How’s the body a root of legal issues arising from accusations?

Idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṁ anuvadanti.
It may be that someone is ugly, unsightly, a dwarf, sickly, blind in one eye, crooked-limbed, lame, or paralyzed, and they blame him for that.

Ayaṁ kāyo anuvādādhikaraṇassa mūlaṁ.

Katamā vācā anuvādādhikaraṇassa mūlaṁ?
How’s speech a root of legal issues arising from accusations?

Idhekacco dubbaco hoti, mammano, eḷagalavāco, yāya naṁ anuvadanti.
It may be that someone is difficult to correct, or he stutters or dribbles while speaking, and they blame him for that.”

Ayaṁ vācā anuvādādhikaraṇassa mūlaṁ.

Āpattādhikaraṇassa kiṁ mūlaṁ?
“What’s the root of legal issues arising from offenses?

Cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ.
There are six originations of offenses that in turn are the root of legal issues arising from offenses.

Atthāpatti kāyato samuṭṭhāti, na vācato, na cittato.
There are offenses that originate from the body, but not from speech or the mind.

Atthāpatti vācato samuṭṭhāti, na kāyato, na cittato.
There are offenses that originate from speech, but not from the body or the mind.

Atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato.
There are offenses that originate from the body and speech, but not from the mind.

Atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato.
There are offenses that originate from the body and the mind, but not from speech.

Atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato.
There are offenses that originate from speech and the mind, but not from the body.

Atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti.
There are offenses that originate from the body, speech, and the mind.

Ime cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ.

Kiccādhikaraṇassa kiṁ mūlaṁ?
What’s the root of legal issues arising from business?

Kiccādhikaraṇassa ekaṁ mūlaṁ—
There’s one root of legal issues arising from business:

saṅgho.
the Sangha.”

Vivādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ.
“Is a legal issue arising from a dispute wholesome, unwholesome, or indeterminate?

Vivādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.
A legal issue arising from a dispute may be wholesome, unwholesome, or indeterminate.

Tattha katamaṁ vivādādhikaraṇaṁ kusalaṁ?
What’s a wholesome legal issue arising from a dispute?

Idha pana, bhikkhave, bhikkhū kusalacittā vivadanti—
It may be that monks dispute with a wholesome mind, saying,

dhammoti vā adhammoti vā …pe…
‘This is the Teaching’, ‘This is contrary to the Teaching’ …

duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
‘This is a grave offense’, or ‘This is a minor offense.’

idaṁ vuccati vivādādhikaraṇaṁ kusalaṁ.
this is called a wholesome legal issue arising from a dispute.

Tattha katamaṁ vivādādhikaraṇaṁ akusalaṁ?
What’s an unwholesome legal issue arising from a dispute?

Idha pana, bhikkhave, bhikkhū akusalacittā vivadanti—
It may be that monks dispute with an unwholesome mind, saying,

dhammoti vā adhammoti vā …pe…
‘This is the Teaching’, ‘This is contrary to the Teaching’ …

duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
‘This is a grave offense’, or ‘This is a minor offense.’

idaṁ vuccati vivādādhikaraṇaṁ akusalaṁ.
this is called an unwholesome legal issue arising from a dispute.

Tattha katamaṁ vivādādhikaraṇaṁ abyākataṁ?
What’s an indeterminate legal issue arising from a dispute?

Idha pana, bhikkhave, bhikkhū abyākatacittā vivadanti—
It may be that monks dispute with an indeterminate mind, saying,

dhammoti vā adhammoti vā …pe…
‘This is the Teaching’, ‘This is contrary to the Teaching’ …

duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
‘This is a grave offense’, or ‘This is a minor offense.’

idaṁ vuccati vivādādhikaraṇaṁ abyākataṁ.
this is called an indeterminate legal issue arising from a dispute.”

Anuvādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ.
“Is a legal issue arising from an accusation wholesome, unwholesome, or indeterminate?

Anuvādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.
A legal issue arising from an accusation may be wholesome, unwholesome, or indeterminate.

Tattha katamaṁ anuvādādhikaraṇaṁ kusalaṁ?
What’s a wholesome legal issue arising from an accusation?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ kusalacittā anuvadanti—
It may be that monks with wholesome minds accuse a monk

sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.
of failure in morality, conduct, view, or livelihood.

idaṁ vuccati anuvādādhikaraṇaṁ kusalaṁ.
this is called a wholesome legal issue arising from an accusation.

Tattha katamaṁ anuvādādhikaraṇaṁ akusalaṁ?
What’s an unwholesome legal issue arising from an accusation?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ akusalacittā anuvadanti—
It may be that monks with unwholesome minds accuse a monk

sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.
of failure in morality, conduct, view, or livelihood.

idaṁ vuccati anuvādādhikaraṇaṁ akusalaṁ.
this is called an unwholesome legal issue arising from an accusation.

Tattha katamaṁ anuvādādhikaraṇaṁ abyākataṁ?
What’s an indeterminate legal issue arising from an accusation?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ abyākatacittā anuvadanti—
It may be that monks with indeterminate minds accuse a monk

sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.
of failure in morality, conduct, view, or livelihood.

idaṁ vuccati anuvādādhikaraṇaṁ abyākataṁ.
this is called an indeterminate legal issue arising from an accusation.”

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

Āpattādhikaraṇaṁ siyā akusalaṁ, siyā abyākataṁ;
A legal issue arising from an offense may be unwholesome or indeterminate.

natthi āpattādhikaraṇaṁ kusalaṁ.
There are no wholesome legal issues arising from an offense.

Tattha katamaṁ āpattādhikaraṇaṁ akusalaṁ?
What’s an unwholesome legal issue arising from an offense?

Yaṁ jānanto sañjānanto cecca abhivitaritvā vītikkamo—
When one transgresses, knowing, perceiving, having intended, having decided—

idaṁ vuccati āpattādhikaraṇaṁ akusalaṁ.
this is called an unwholesome legal issue arising from an offense.

Tattha katamaṁ āpattādhikaraṇaṁ abyākataṁ?
What’s an indeterminate legal issue arising from an offense?

Yaṁ ajānanto asañjānanto acecca anabhivitaritvā vītikkamo—
When one transgresses, not knowing, not perceiving, not having intended, not having decided—

idaṁ vuccati āpattādhikaraṇaṁ abyākataṁ.
this is called an indeterminate legal issue arising from an offense.”

Kiccādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ?
“Is a legal issue arising from business wholesome, unwholesome, or indeterminate?

Kiccādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.
A legal issue arising from business may be wholesome, unwholesome, or indeterminate.

Tattha katamaṁ kiccādhikaraṇaṁ kusalaṁ?
What’s a wholesome legal issue arising from business?

Yaṁ saṅgho kusalacitto kammaṁ karoti—
When the Sangha does a legal procedure with a wholesome mind—

apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—
whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements—

idaṁ vuccati kiccādhikaraṇaṁ kusalaṁ.
this is called a wholesome legal issue arising from business.

Tattha katamaṁ kiccādhikaraṇaṁ akusalaṁ?
What’s an unwholesome legal issue arising from business?

Yaṁ saṅgho akusalacitto kammaṁ karoti—
When the Sangha does a legal procedure with an unwholesome mind—

idaṁ vuccati kiccādhikaraṇaṁ akusalaṁ.
this is called an unwholesome legal issue arising from business.

Tattha katamaṁ kiccādhikaraṇaṁ abyākataṁ?
What’s an indeterminate legal issue arising from business?

Yaṁ saṅgho abyākatacitto kammaṁ karoti—
When the Sangha does a legal procedure with an indeterminate mind—

idaṁ vuccati kiccādhikaraṇaṁ abyākataṁ.
this is called an indeterminate legal issue arising from business.”

Vivādo vivādādhikaraṇaṁ, vivādo no adhikaraṇaṁ, adhikaraṇaṁ no vivādo, adhikaraṇañceva vivādo ca.
“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?

Siyā vivādo vivādādhikaraṇaṁ, siyā vivādo no adhikaraṇaṁ, siyā adhikaraṇaṁ no vivādo, siyā 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.

Tattha katamo vivādo vivādādhikaraṇaṁ?
How’s there a dispute that’s also a legal issue arising from a dispute?

Idha pana, bhikkhave, bhikkhū vivadanti—
It may be that monks are disputing, saying,

dhammoti vā adhammoti vā …pe…
‘This is the Teaching’, ‘This is contrary to the Teaching’ …

duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
‘This is a grave offense’, or ‘This is a minor offense.’

ayaṁ vivādo vivādādhikaraṇaṁ.
this is a dispute that’s also a legal issue arising from a dispute.

Tattha katamo vivādo no adhikaraṇaṁ?
How’s there a dispute that isn’t also a legal issue?

Mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati—
A mother disputes with her offspring; an offspring with their mother; a father with his offspring; an offspring with their father; a brother with his brother; a brother with his sister; a sister with her brother; a friend with their friend—

ayaṁ vivādo no adhikaraṇaṁ.
this is a dispute that isn’t also a legal issue.

Tattha katamaṁ adhikaraṇaṁ no vivādo?
How’s there a legal issue that isn’t also a dispute?

Anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—
A legal issue arising from an accusation, a legal issue arising from an offense, a legal issue arising from business—

idaṁ adhikaraṇaṁ no vivādo.
this is a legal issue that isn’t also a dispute.

Tattha katamaṁ adhikaraṇañceva vivādo ca?
How’s there a legal issue that’s also a dispute?

Vivādādhikaraṇaṁ adhikaraṇañceva vivādo ca.
A legal issue arising from a dispute is a legal issue and also a dispute.”

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

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

Tattha katamo anuvādo anuvādādhikaraṇaṁ?
How’s there an accusation that’s also a legal issue arising from an accusation?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti—
It may be that monks accuse a monk

sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.
of failure in morality, conduct, view, or livelihood.

ayaṁ anuvādo anuvādādhikaraṇaṁ.
this is an accusation that’s also a legal issue arising from an accusation.

Tattha katamo anuvādo no adhikaraṇaṁ?
How’s there an accusation that isn’t also a legal issue?

Mātāpi puttaṁ anuvadati, puttopi mātaraṁ anuvadati, pitāpi puttaṁ anuvadati, puttopi pitaraṁ anuvadati, bhātāpi bhātaraṁ anuvadati, bhātāpi bhaginiṁ anuvadati, bhaginīpi bhātaraṁ anuvadati, sahāyopi sahāyaṁ anuvadati—
A mother accuses her offspring; an offspring their mother; a father his offspring; an offspring their father; a brother his brother; a brother his sister; a sister her brother; a friend their friend—

ayaṁ anuvādo no adhikaraṇaṁ.
this is an accusation that isn’t also a legal issue.

Tattha katamaṁ adhikaraṇaṁ no anuvādo?
How’s there a legal issue that isn’t also an accusation?

Āpattādhikaraṇaṁ, kiccādhikaraṇaṁ, vivādādhikaraṇaṁ—
A legal issue arising from an offense, a legal issue arising from business, a legal issue arising from a dispute—

idaṁ adhikaraṇaṁ no anuvādo.
this is a legal issue that isn’t also an accusation.

Tattha katamaṁ adhikaraṇañceva anuvādo ca?
How’s there a legal issue that’s also an accusation?

Anuvādādhikaraṇaṁ adhikaraṇañceva anuvādo ca.
A legal issue arising from an accusation is a legal issue and also an accusation.”

Āpatti āpattādhikaraṇaṁ, āpatti no adhikaraṇaṁ, adhikaraṇaṁ no āpatti, adhikaraṇañceva āpatti ca.
“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?

Siyā āpatti āpattādhikaraṇaṁ, siyā āpatti no adhikaraṇaṁ, siyā adhikaraṇaṁ no āpatti, siyā 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.

Tattha katamaṁ āpatti āpattādhikaraṇaṁ?
How’s there an offense that’s also a legal issue arising from an offense?

Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ—
There’s a legal issue arising from an offense because of the five classes of offenses, and there’s a legal issue arising from an offense because of the seven classes of offenses—

ayaṁ āpatti āpattādhikaraṇaṁ.
this is an offense that’s also a legal issue arising from an offense.

Tattha katamaṁ āpatti no adhikaraṇaṁ?
How’s there an offense that isn’t also a legal issue?

Sotāpatti samāpatti—
The attainment of stream-entry—

ayaṁ āpatti no adhikaraṇaṁ.
this is an attainment/offense that isn’t also a legal issue.

Tattha katamaṁ adhikaraṇaṁ no āpatti?
How’s there a legal issue that isn’t also an offense?

Kiccādhikaraṇaṁ, vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ—
A legal issue arising from business, a legal issue arising from a dispute, a legal issue arising from an accusation—

idaṁ adhikaraṇaṁ no āpatti.
this is a legal issue that isn’t also an offense.

Tattha katamaṁ adhikaraṇañceva āpatti ca?
How’s there a legal issue that’s also an offense?

Āpattādhikaraṇaṁ adhikaraṇañceva āpatti ca.
A legal issue arising from an offense is a legal issue and also an offense.”

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

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

Tattha katamaṁ kiccaṁ kiccādhikaraṇaṁ?
How’s there business that’s also a legal issue arising from business?

idaṁ kiccaṁ kiccādhikaraṇaṁ.
this is business that’s also a legal issue arising from business.

Tattha katamaṁ kiccaṁ no adhikaraṇaṁ?
How’s there business that isn’t also a legal issue?

Ācariyakiccaṁ, upajjhāyakiccaṁ, samānupajjhāyakiccaṁ, samānācariyakiccaṁ—
The duty to teacher, the duty to a preceptor, the duty to a co-student, the duty to a co-pupil—

idaṁ kiccaṁ no adhikaraṇaṁ.
this is business that isn’t also a legal issue.

Tattha katamaṁ adhikaraṇaṁ no kiccaṁ?
How’s there a legal issue that isn’t also business?

Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ—
A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense—

idaṁ adhikaraṇaṁ no kiccaṁ.
this is a legal issue that isn’t also business.

Tattha katamaṁ adhikaraṇañceva kiccañca?
How’s there a legal issue that’s also business?

Kiccādhikaraṇaṁ adhikaraṇañceva kiccañca.
A legal issue arising from business is a legal issue and also business.”

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

9.1. Sammukhāvinaya
9.1 Resolution face-to-face

Vivādādhikaraṇaṁ katihi samathehi sammati?

Vivādādhikaraṇaṁ dvīhi samathehi sammati—
“There are two principles for settling a legal issue arising from a dispute:

sammukhāvinayena ca, yebhuyyasikāya ca.
resolution face-to-face and majority decision.

Siyā vivādādhikaraṇaṁ ekaṁ samathaṁ anāgamma yebhuyyasikaṁ, ekena samathena sameyya—
Is it possible that a legal issue arising from a dispute should be settled not by majority decision,

sammukhāvinayenāti?
but by resolution face-to-face?

Siyātissa vacanīyaṁ.
It is.

Yathā kathaṁ viya?
How?

Idha pana, bhikkhave, bhikkhū vivadanti—
It may be, monks, that monks are disputing, saying,

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.
‘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.’

Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
If those monks are able to resolve that legal issue, this is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena.
It’s been resolved face-to-face.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.

Kā ca tattha saṅghasammukhatā?
This is the meaning of face-to-face with the Sangha:

Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—
the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.

ayaṁ tattha saṅghasammukhatā.

Kā ca tattha dhammasammukhatā, vinayasammukhatā?
This is the meaning of face-to-face with the Teaching and the Monastic Law:

Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—
the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.

ayaṁ tattha dhammasammukhatā, vinayasammukhatā.

Kā ca tattha puggalasammukhatā?
This is the meaning of face-to-face with the persons concerned:

Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—
both sides—those who are disputing and those they’re disputing with—are present.

ayaṁ tattha puggalasammukhatā.

Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;
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.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.

Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, yasmiṁ āvāse sambahulā bhikkhū, so āvāso gantabbo.
If those monks are unable to resolve that legal issue in that monastery, they should go to another monastery that has a number of monks.

Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ gacchantā antarāmagge sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
If they’re able to resolve that legal issue while on their way, this is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena.
It’s been resolved face-to-face.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.

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.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.

Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ āgacchantā antarāmagge na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, taṁ āvāsaṁ gantvā āvāsikā bhikkhū evamassu vacanīyā—
If those monks are unable to resolve that legal issue while on their way, they should go to that other monastery and say to the resident monks,

‘idaṁ kho, āvuso, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ;
‘This legal issue has come about in such-and-such a way.

sādhāyasmantā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā’ti.
Please resolve it, Venerables, according to the Teaching, the Monastic Law, and the Teacher’s instruction, so that this legal issue may be properly disposed of.’

Sace, bhikkhave, āvāsikā bhikkhū vuḍḍhatarā honti, āgantukā bhikkhū navakatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—
If the resident monks are senior to the visiting monks, the resident monks should say,

‘iṅgha tumhe, āyasmanto, muhuttaṁ ekamantaṁ hotha, yāva mayaṁ mantemā’ti.
‘Now, Venerables, please go to one side for a moment while we discuss this matter.’

Sace pana, bhikkhave, āvāsikā bhikkhū navakatarā honti, āgantukā bhikkhū vuḍḍhatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—
If the visiting monks are senior to the resident monks, the resident monks should say,

‘tena hi tumhe, āyasmanto, muhuttaṁ idheva tāva hotha, yāva mayaṁ mantemā’ti.
‘Well then, Venerables, please wait right here for a moment while we discuss this matter.’

Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti—
If, while discussing that matter, the resident monks think,

‘na mayaṁ sakkoma imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti, na taṁ adhikaraṇaṁ āvāsikehi bhikkhūhi sampaṭicchitabbaṁ.
‘We’re unable to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they shouldn’t take on that legal issue.

Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti—
But if they think,

‘sakkoma mayaṁ imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti.
‘We’re able to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’

Tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—
then they should say to the visiting monks,

‘sace tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati.
‘If you’ll tell us how this legal issue came about, we’ll be able to dispose of it properly according to the Teaching, the Monastic Law, and the Teacher’s instruction.

Evaṁ mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāma.
And so we’ll 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.
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.’

Evaṁ supariggahitaṁ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṁ adhikaraṇaṁ sampaṭicchitabbaṁ.
Having properly examined it like this, the resident monks should take it on.

Tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā—
The visiting monks should say this to the resident monks,

‘yathājātaṁ yathāsamuppannaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ ārocessāma.
‘We’ll tell you how this legal issue came about.

Sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati.
If you’re able to dispose of it properly by such and such means—according to the Teaching, the Monastic Law, and the Teacher’s instruction—

Evaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma.
then we’ll 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.
If you’re unable to properly dispose of it by such and such means, then we won’t hand it over to you.

Mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti.
We’ll take responsibility for it ourselves.’

Evaṁ supariggahitaṁ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṁ adhikaraṇaṁ āvāsikānaṁ bhikkhūnaṁ niyyādetabbaṁ.
Having properly examined it like this, the visiting monks should hand it over to the resident monks.

Kena vūpasantaṁ?

Sammukhāvinayena.
It’s been resolved face-to-face.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. …

evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;
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.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

9.2. Ubbāhikāyavūpasamana
9.2 Resolution by committee

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

Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo—
A monk who has ten qualities may be appointed to that committee:

sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;
One who’s virtuous and restrained by the Monastic Code. His conduct is good, he associates with the right people, and he sees danger in minor faults. He undertakes and trains in the training rules.

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā bahussutā honti, dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;
One who has learned much, and who retains and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—he has learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view.

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;
One who has properly learned both Monastic Codes in detail; who has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.

vinaye kho pana ṭhito hoti asaṁhīro;
One who is firmly committed to the Monastic Law.

paṭibalo hoti ubho atthapaccatthike assāsetuṁ saññāpetuṁ nijjhāpetuṁ pekkhetuṁ pasādetuṁ;
One who is capable of making both sides relax, of persuading them, of convincing them, of making them see, of reconciling them.

adhikaraṇasamuppādavūpasamanakusalo hoti;
One who is knowledgeable about the arising and resolution of legal issues.

adhikaraṇaṁ jānāti;
One who understands legal issues.

adhikaraṇasamudayaṁ jānāti;
One who understands the arising of legal issues.

adhikaraṇanirodhaṁ jānāti;
One who understands the ending of legal issues.

adhikaraṇanirodhagāminipaṭipadaṁ jānāti.
One who understands the way to the ending of legal issues.

Anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṁ bhikkhuṁ ubbāhikāya sammannituṁ.

Evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
While we were discussing this legal issue, there was endless talk, but not a single statement that was clear.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhuṁ sammanneyya ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
If the Sangha is ready, it should appoint monk so-and-so and monk so-and-so to a committee to resolve this legal issue.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho itthannāmañca itthannāmañca bhikkhuṁ sammannati ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
The Sangha appoints monk so-and-so and monk so-and-so to a committee to resolve this legal issue.

Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhuno sammuti ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ, so tuṇhassa;
Any monk who approves of appointing monk so-and-so and monk so-and-so to a committee should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo ca itthannāmo ca bhikkhu ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
The Sangha has appointed monk so-and-so and monk so-and-so to a committee to resolve this legal issue.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
If those monks are able to resolve that legal issue by committee, this is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena.
It’s been resolved face-to-face.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present.

evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
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.

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—
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:

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

Ayaṁ itthannāmo bhikkhu dhammakathiko.
The monk so-and-so is an expounder of the Teaching,

Imassa neva suttaṁ āgataṁ hoti, no suttavibhaṅgo.
but doesn’t know the Monastic Code or its analysis.

So atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati.
Not understanding the meaning, he obstructs it by obscuring it with the wording.

Yadāyasmantānaṁ pattakallaṁ, itthannāmaṁ bhikkhuṁ vuṭṭhāpetvā avasesā imaṁ adhikaraṇaṁ vūpasameyyāmā’ti.
If the Venerables are ready, we should ask monk so-and-so to leave, with the remainder of us resolving this legal issue.’

Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena.
It’s been resolved face-to-face.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. …

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—
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:

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

Ayaṁ itthannāmo bhikkhu dhammakathiko.
The monk so-and-so is an expounder of the Teaching.

Imassa suttañhi kho āgataṁ hoti, no suttavibhaṅgo.
He knows the Monastic Code, but not its analysis.

So atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati.
Not understanding the meaning, he obstructs it by obscuring it with the wording.

Kena vūpasantaṁ?

Sammukhāvinayena.
It’s been resolved face-to-face.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. …

9.3. Yebhuyyasikāvinaya
9.3 Resolution by majority decision

Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, tehi, bhikkhave, bhikkhūhi taṁ adhikaraṇaṁ saṅghassa niyyādetabbaṁ—
“If, monks, those monks are unable to resolve that legal issue by committee, they should hand it over to the Sangha, saying,

‘na mayaṁ, bhante, sakkoma imaṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, saṅghova imaṁ adhikaraṇaṁ vūpasametū’ti.
‘Venerables, we’re unable to resolve this legal issue by committee. Can the Sangha please resolve it.’

Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ.
I allow such a legal issue to be resolved by majority decision.

Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo—
A monk who has five qualities should be appointed as the manager of the vote:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya …pe…
one who isn’t biased by favoritism, ill will, confusion, or fear, and who knows who has and who hasn’t voted.

evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the manager of the vote.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammannati.
The Sangha appoints monk so-and-so as the manager of the vote.

Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa;
Any monk who approves of appointing monk so-and-so as the manager of the vote should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu salākaggāhāpako.
The Sangha has appointed monk so-and-so as the manager of the vote.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā.
That monk should then distribute the ballots.

Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.
If the majority of monks vote in accordance with the Teaching, then that legal issue has been resolved.

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, yebhuyyasikāya ca.
It’s been resolved face-to-face and by majority decision.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.

Kā ca tattha saṅghasammukhatā?
This is the meaning of face-to-face with the Sangha:

ayaṁ tattha saṅghasammukhatā.

Kā ca tattha dhammasammukhatā, vinayasammukhatā?
This is the meaning of face-to-face with the Teaching and the Monastic Law:

Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—
the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.

ayaṁ tattha dhammasammukhatā, vinayasammukhatā.

Kā ca tattha puggalasammukhatā?
This is the meaning of face-to-face with the persons concerned:

Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—
both sides—those who are disputing and those they’re disputing with—are present.

ayaṁ tattha puggalasammukhatā.

Kā ca tattha yebhuyyasikāya?
This is the meaning of by majority decision:

Yā yebhuyyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of majority decision.

ayaṁ tattha yebhuyyasikāya.

chandadāyako khīyati, khīyanakaṁ pācittiyan”ti.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

9.4. Tividhasalākaggāha
9.4 The three kinds of voting

Tena kho pana samayena sāvatthiyā evaṁ jātaṁ evaṁ samuppannaṁ adhikaraṇaṁ hoti.
At one time at Sāvatthī a legal issue had come about in this way.

Atha kho te bhikkhū—
But there were monks

asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena—
who were dissatisfied with how the Sangha at Sāvatthī had resolved it.

assosuṁ kho amukasmiṁ kira āvāse sambahulā therā viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā viyattā medhāvino lajjino kukkuccakā sikkhākāmā.
They heard that in a certain monastery there was a number of senior monks who were learned and masters of the tradition; who were experts on the Teaching, the Monastic Law, and the Key Terms; who were knowledgeable and competent, had a sense of conscience, and were afraid of wrongdoing and fond of the training.

Te ce therā imaṁ adhikaraṇaṁ vūpasameyyuṁ dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti.
They thought, “If these senior monks resolve this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.”

Atha kho te bhikkhū taṁ āvāsaṁ gantvā te there etadavocuṁ—
They then went to that monastery and said to those senior monks,

“idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ.
“This legal issue has come about like this.

Sādhu, bhante, therā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti.
Venerables, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it’ll be properly disposed of.”

Atha kho te therā—
Those senior monks thought,

yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ tathā suvūpasantanti—
“This legal issue was properly disposed of by the Sangha at Sāvatthī,”

tathā taṁ adhikaraṇaṁ vūpasamesuṁ.
and they resolved it in the same way.

Atha kho te bhikkhū—
Those monks

asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena—
were dissatisfied with how the Sangha at Sāvatthī had resolved that legal issue and also with how that number of senior monks had resolved it.

assosuṁ kho amukasmiṁ kira āvāse tayo therā viharanti …pe…
They then heard that in a certain monastery there were three senior monks …

dve therā viharanti …pe…
two senior monks …

eko thero viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
one senior monk who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training.

So ce thero imaṁ adhikaraṇaṁ vūpasameyya dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti.
They thought, “If this senior monk resolves this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.”

Atha kho te bhikkhū taṁ āvāsaṁ gantvā taṁ theraṁ etadavocuṁ—
They then went to that monastery and said to that senior monk,

“idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ.
“This legal issue has come about in this way.

Sādhu, bhante, thero imaṁ adhikaraṇaṁ vūpasametu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti.
Venerable, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.”

Atha kho so thero—
That senior monk thought,

yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ, yathā sambahulehi therehi adhikaraṇaṁ vūpasamitaṁ, yathā tīhi therehi adhikaraṇaṁ vūpasamitaṁ, yathā dvīhi therehi adhikaraṇaṁ vūpasamitaṁ, tathā suvūpasantanti—
“This legal issue was properly disposed of by the Sangha at Sāvatthī, and likewise by that number of senior monks, by those three senior monks, and by those two senior monks,”

tathā taṁ adhikaraṇaṁ vūpasamesi.
and he disposed of it in the same way.

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…
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:

“Nihatametaṁ, bhikkhave, adhikaraṇaṁ santaṁ vūpasantaṁ suvūpasantaṁ.
“Monks, this legal issue has been settled, laid to rest, and properly disposed of.

Anujānāmi, bhikkhave, tesaṁ bhikkhūnaṁ saññattiyā tayo salākaggāhe—
To persuade those monks, I allow three kinds of voting:

gūḷhakaṁ, sakaṇṇajappakaṁ, vivaṭakaṁ.
a secret ballot, whispering in the ear, and an open vote.

Kathañca, bhikkhave, gūḷhako salākaggāho hoti?
What’s a secret ballot?

Tena salākaggāhāpakena bhikkhunā salākāyo vaṇṇāvaṇṇāyo katvā ekameko bhikkhu upasaṅkamitvā evamassa vacanīyo—
The manager of the vote should make ballots of two different colors, go up to the monks one by one and say,

‘ayaṁ evaṁvādissa salākā, ayaṁ evaṁvādissa salākā.
‘This is the ballot for those who hold this view, and this is the ballot for those who hold that view.

Yaṁ icchasi taṁ gaṇhāhī’ti.
Take the one you like.’

Gahite vattabbo—
When anyone has taken a ballot, they should be told,

‘mā ca kassaci dassehī’ti.
‘Don’t show it to anyone.’

Sace jānāti—
If the manager knows that

adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṁ.
those who speak contrary to the Teaching are in the majority, then the vote is invalid and to be postponed.

Sace jānāti—
If he knows that

dhammavādī bahutarāti, suggahoti, sāvetabbaṁ.
those who speak in accordance with the Teaching are in the majority, then the vote is valid and to be announced.

Evaṁ kho, bhikkhave, gūḷhako salākaggāho hoti.

Kathañca, bhikkhave, sakaṇṇajappako salākaggāho hoti?
What’s voting by whispering in the ear?

Tena salākaggāhāpakena bhikkhunā ekamekassa bhikkhuno upakaṇṇake ārocetabbaṁ—
The manager of the vote should inform the monks one by one by whispering in the ear,

‘ayaṁ evaṁvādissa salākā, ayaṁ evaṁvādissa salākā.
‘This is the ballot for those who hold this view, and this is the ballot for those who hold that view.

Yaṁ icchasi taṁ gaṇhāhī’ti.
Take the one you like.’

Gahite vattabbo—
When someone has taken a ballot, they should be told,

‘mā ca kassaci ārocehī’ti.
‘Don’t tell anyone.’

Sace jānāti—
If the manager knows that

adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṁ.
those who speak contrary to the Teaching are in the majority, then the vote is invalid and to be postponed.

Sace jānāti—
If he knows that

dhammavādī bahutarāti, suggahoti, sāvetabbaṁ.
those who speak in accordance with the Teaching are in the majority, then the vote is valid and to be announced.

Evaṁ kho, bhikkhave, sakaṇṇajappako salākaggāho hoti.

Kathañca, bhikkhave, vivaṭako salākaggāho hoti?
What’s an open vote?

Sace jānāti—
If he knows that

dhammavādī bahutarāti, vissaṭṭheneva vivaṭena gāhetabbo.
those who speak in accordance with the Teaching are in the majority, the ballots should be distributed openly.”

Evaṁ kho, bhikkhave, vivaṭako salākaggāho hoti.

Ime kho, bhikkhave, tayo salākaggāhā”ti.

9.5. Sativinaya
9.5 Resolution through recollection

“Anuvādādhikaraṇaṁ katihi samathehi sammati?

Anuvādādhikaraṇaṁ catūhi samathehi sammati—
“There are four principles for settling a legal issue arising from an accusation:

sammukhāvinayena ca, sativinayena ca, amūḷhavinayena ca, tassapāpiyasikāya ca.
resolution face-to-face, resolution through recollection, resolution because of past insanity, and by further penalty.

Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—
Is it possible that a legal issue arising from an accusation should be settled

amūḷhavinayañca, tassapāpiyasikañca;
not by resolution because of past insanity or by further penalty,

dvīhi samathehi sammeyya—
but

sammukhāvinayena ca, sativinayena cāti?
by resolution face-to-face and by resolution through recollection?

Siyātissa vacanīyaṁ.
It is.

Yathā kathaṁ viya?
How?

Idha pana, bhikkhave, bhikkhū bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti.
It may be that monks are groundlessly charging a monk with failure in morality.

Tassa kho, bhikkhave, bhikkhuno sativepullappattassa sativinayo dātabbo.
If that monk has great clarity of memory, he’s to be granted resolution through recollection.

Evañca pana, bhikkhave, dātabbo—
And it should be granted like this.

Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe…
That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms,

evamassa vacanīyo—
and say:

‘maṁ, bhante, bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti.
‘Venerables, monks are groundlessly charging me with failure in morality.

Sohaṁ, bhante, sativepullappatto saṅghaṁ sativinayaṁ yācāmī’ti.
Because of my great clarity of memory, I ask the Sangha for resolution through recollection.’

Dutiyampi yācitabbo.
And he should ask a second

Tatiyampi yācitabbo.
and a third time.

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Bhikkhū itthannāmaṁ bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti.
Monks are groundlessly charging monk so-and-so with failure in morality.

So sativepullappatto saṅghaṁ sativinayaṁ yācati.
Because of his great clarity of memory, he’s asking the Sangha for resolution through recollection.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṁ dadeyya.
If the Sangha is ready, it should grant him resolution through recollection.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Bhikkhū itthannāmaṁ bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti.
Monks are groundlessly charging monk so-and-so with failure in morality.

So sativepullappatto saṅghaṁ sativinayaṁ yācati.
Because of his great clarity of memory, he’s asking the Sangha for resolution through recollection.

Saṅgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṁ deti.
The Sangha grants him resolution through recollection.

Yassāyasmato khamati itthannāmassa bhikkhuno sativepullappattassa sativinayassa dānaṁ, so tuṇhassa;
Any monk who approves of granting him resolution through recollection should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter. …

tatiyampi etamatthaṁ vadāmi …pe….
For the third time I speak on this matter. …

Dinno saṅghena itthannāmassa bhikkhuno sativepullappattassa sativinayo.
Because of his great clarity of memory, the Sangha has granted monk so-and-so resolution through recollection.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca sativinayena ca.
It’s been resolved by resolution face-to-face and by resolution through recollection.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

kā ca tattha puggalasammukhatā?
This is the meaning of face-to-face with the persons concerned:

Yo ca anuvadati, yañca anuvadati, ubho sammukhībhūtā honti—
both those who are accusing and those who have been accused are present.

ayaṁ tattha puggalasammukhatā.

Kiñca tattha sativinayasmiṁ?
This is the meaning of resolution through recollection:

Yā sativinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution through recollection.

idaṁ tattha sativinayasmiṁ.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

9.6. Amūḷhavinaya
9.6 Resolution because of past insanity

Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—
“Is it possible that a legal issue arising from an accusation should be settled

sativinayañca, tassapāpiyasikañca;
not by resolution through recollection or by further penalty,

dvīhi samathehi sammeyya—
but

sammukhāvinayena ca, amūḷhavinayena cāti?
by resolution face-to-face and by resolution because of past insanity?

Siyātissa vacanīyaṁ.
It is.

Yathā kathaṁ viya?
How?

Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.
It may be that a monk is insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
Because of that, he does and says many things unworthy of a monastic.

Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
Monks accuse him of an offense, saying,

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti.
‘Venerable, do you remember committing such-and-such an offense?’

So evaṁ vadeti—
He replies,

‘ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
‘I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi.
I don’t remember it.

Mūḷhena me etaṁ katan’ti.
I did it because I was insane.’

Evampi naṁ vuccamānā codenteva—
But they still accuse him

‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti.
in the same way.

Tassa kho, bhikkhave, bhikkhuno amūḷhassa amūḷhavinayo dātabbo.
If he’s no longer insane, that monk should be granted resolution because of past insanity.

Evañca pana, bhikkhave, dātabbo—
And it should be granted like this.

evamassa vacanīyo—
and say:

‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato.
‘Venerables, I’ve been insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
Monks accused me of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.
“Venerable, do you remember committing such-and-such an offense?”

Tyāhaṁ evaṁ vadāmi—
I replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi.
I don’t remember it.

Mūḷhena me etaṁ katan”ti.
I did it because I was insane.”

Evampi maṁ vuccamānā codenteva—
But they still accused me

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.
in the same way.

“Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī”’ti.
Because I’m no longer insane, I ask the Sangha for resolution because of past insanity.’

Dutiyampi yācitabbo.
And he should ask a second

Tatiyampi yācitabbo.
and a third time.

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato.
The monk so-and-so has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
Monks accused him of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.
“Venerable, do you remember committing such-and-such an offense?”

So evaṁ vadeti—
He replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi.
I don’t remember it.

Mūḷhena me etaṁ katan”ti.
I did it because I was insane.”

Evampi naṁ vuccamānā codenteva—
But they still accused him

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.
in the same way.

So amūḷho saṅghaṁ amūḷhavinayaṁ yācati.
Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṁ dadeyya.
If the Sangha is ready, it should grant monk so-and-so resolution because of past insanity.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato.
The monk so-and-so has been insane and suffering from psychosis.

Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, he did and said many things unworthy of a monastic.

Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
Monks accused him of an offense, saying,

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.
“Venerable, do you remember committing such-and-such an offense?”

So evaṁ vadeti—
He replied,

“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.
“I was insane and suffering from psychosis.

Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Because of that, I did and said many things unworthy of a monastic.

Nāhaṁ taṁ sarāmi.
I don’t remember it.

Mūḷhena me etaṁ katan”ti.
I did it because I was insane.”

Evampi naṁ vuccamānā codenteva—
But they still accused him

“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.
in the same way.

So amūḷho saṅghaṁ amūḷhavinayaṁ yācati.
Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity.

Saṅgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṁ deti.
The Sangha grants monk so-and-so resolution because of past insanity.

Yassāyasmato khamati itthannāmassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṁ, so tuṇhassa;
Any monk who approves of granting monk so-and-so resolution because of past insanity should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter. …

tatiyampi etamatthaṁ vadāmi …pe….
For the third time I speak on this matter. …

Dinno saṅghena itthannāmassa bhikkhuno amūḷhassa amūḷhavinayo.
Because he’s no longer insane, the Sangha has granted monk so-and-so resolution because of past insanity.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, amūḷhavinayena ca.
It’s been resolved by resolution face-to-face and by resolution because of past insanity.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present.

kiñca tattha amūḷhavinayasmiṁ?
This is the meaning of resolution because of past insanity:

Yā amūḷhavinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution because of past insanity.

idaṁ tattha amūḷhavinayasmiṁ.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

9.7. Tassapāpiyasikāvinaya
9.7 Resolution by further penalty

Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—
“Is it possible that a legal issue arising from an accusation should be settled

sativinayañca, amūḷhavinayañca;
not by resolution through recollection or by resolution because of past insanity,

dvīhi samathehi sammeyya—
but

sammukhāvinayena ca, tassapāpiyasikāya cāti?
by resolution face-to-face and by further penalty?

Siyātissa vacanīyaṁ.
It is.

Yathā kathaṁ viya?
How?

Idha pana, bhikkhave, bhikkhu bhikkhuṁ saṅghamajjhe garukāya āpattiyā codeti—
It may be that a monk accuses a monk of an offense in the midst of the Sangha:

‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘Venerable, do you remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion?’

So evaṁ vadeti—
He replies,

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘I don’t.’

Tamenaṁ so nibbeṭhentaṁ ativeṭheti—
As he tries to free himself, the accusing monk presses him further:

‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘Come on, Venerable, try again to remember whether you’ve committed such-and-such a heavy offense.’

So evaṁ vadeti—
He replies,

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā.
‘I don’t remember committing such an offense,

Sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti.
but I do remember committing such-and-such a minor offense.’

Tamenaṁ so nibbeṭhentaṁ ativeṭheti—
As he tries to free himself, the accusing monk presses him further:

‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘Come on, Venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’

So evaṁ vadeti—
He replies,

‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi.
‘I’ve admitted that I’ve committed this minor offense without being asked.

Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā, pārājikaṁ vā pārājikasāmantaṁ vā, puṭṭho na paṭijānissāmī’ti?
So when asked about a heavy offense, why wouldn’t I admit it?’

So evaṁ vadeti—
The accusing monk says,

‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi.
‘But you didn’t admit that you had committed this minor offense without being asked.

Kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā, pārājikaṁ vā pārājikasāmantaṁ vā, apuṭṭho paṭijānissasi?
So when asked about a heavy offense, why would you admit it?

Iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.
Come on, Venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’

So evaṁ vadesi—
He then says,

‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā.
‘I remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion.

Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ—
When I said that I didn’t remember, I spoke playfully, I spoke too fast.’

nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.

Tassa kho, bhikkhave, bhikkhuno tassapāpiyasikākammaṁ kātabbaṁ.
They should do a legal procedure of further penalty against that monk.

Evañca pana, bhikkhave, kātabbaṁ.
And it should be done like this.

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu saṅghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṁ paṭicarati, sampajānamusā bhāsati.
The monk so-and-so, while being examined in the midst of the Sangha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno tassapāpiyasikākammaṁ kareyya.
If the Sangha is ready, it should do a legal procedure of further penalty against monk so-and-so.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho itthannāmassa bhikkhuno tassapāpiyasikākammaṁ karoti.
The Sangha does a legal procedure of further penalty against monk so-and-so.

Yassāyasmato khamati itthannāmassa bhikkhuno tassapāpiyasikākammassa karaṇaṁ, so tuṇhassa;
Any monk who approves of doing a legal procedure of further penalty against monk so-and-so should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter. …

tatiyampi etamatthaṁ vadāmi …pe….
For the third time I speak on this matter. …

Kataṁ saṅghena itthannāmassa bhikkhuno tassapāpiyasikākammaṁ.
The Sangha has done a legal procedure of further penalty against monk so-and-so.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, tassapāpiyasikāya ca.
It’s been resolved face-to-face and by further penalty.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present.

kā ca tattha tassapāpiyasikāya?
This is the meaning of ‘by further penalty’:

Yā tassapāpiyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of further penalty.

ayaṁ tattha tassapāpiyasikāya.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

9.8. Paṭiññātakaraṇa
9.8 Acting according to what has been admitted

Āpattādhikaraṇaṁ katihi samathehi sammati?

Āpattādhikaraṇaṁ tīhi samathehi sammati—
“There are three principles for settling a legal issue arising from an offense:

sammukhāvinayena ca, paṭiññātakaraṇena ca, tiṇavatthārakena ca.
resolution face-to-face, acting according to what’s been admitted, and covering over as if with grass.

Siyā āpattādhikaraṇaṁ ekaṁ samathaṁ anāgamma—
Is it possible that a legal issue arising from an accusation should be settled

tiṇavatthārakaṁ, dvīhi samathehi sammeyya—
not by covering over as if with grass,

sammukhāvinayena ca, paṭiññātakaraṇena cāti?
but by resolution face-to-face and by acting according to what’s been admitted?

Siyātissa vacanīyaṁ.
It is.

Yathā kathaṁ viya?
How?

Idha pana, bhikkhave, bhikkhu lahukaṁ āpattiṁ āpanno hoti.
It may be that a monk has committed a light offense.

Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
That monk should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno;
‘I’ve committed such-and-such an offense.

taṁ paṭidesemī’ti.
I confess it.’

Tena vattabbo—
—

‘passasī’ti?
‘Do you recognize that offense?’ —

‘Āma passāmī’ti.
‘Yes, I recognize it.’ —

‘Āyatiṁ saṁvareyyāsī’ti.
‘You should restrain yourself in the future.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, paṭiññātakaraṇena ca.
It’s been resolved face-to-face and by acting according to what’s been admitted.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.

kā ca tattha puggalasammukhatā?
This is the meaning of face-to-face with the persons concerned:

Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—
both the one who confesses and the one he confesses to are present.

ayaṁ tattha puggalasammukhatā.

Kiñca tattha paṭiññātakaraṇasmiṁ?
This is the meaning of acting according to what’s been admitted:

Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted.

idaṁ tattha paṭiññātakaraṇasmiṁ.

Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If this is what happens, all’s well.

No ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—
If not, that monk should approach several monks, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say,

‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno;
‘Venerables, I’ve committed such-and-such an offense.

taṁ paṭidesemī’ti.
I confess it.’

Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
A competent and capable monk should then inform those monks:

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

Ayaṁ itthannāmo bhikkhu āpattiṁ sarati, vivarati, uttāniṁ karoti deseti.
The monk so-and-so remembers an offense—he reveals it, makes it plain, and confesses it.

Yadāyasmantānaṁ pattakallaṁ, ahaṁ itthannāmassa bhikkhuno āpattiṁ paṭiggaṇheyyan’ti.
If the Venerables are ready, I’ll receive his confession.’

Tena vattabbo—
And he should say:

‘passasī’ti?
‘Do you recognize that offense?’ —

‘Āma passāmī’ti.
‘Yes, I recognize it.’ —

‘Āyatiṁ saṁvareyyāsī’ti.
‘You should restrain yourself in the future.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, paṭiññātakaraṇena ca.
It’s been resolved face-to-face and by acting according to what’s been admitted.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

kā ca tattha puggalasammukhatā?
This is the meaning of face-to-face with the persons concerned:

Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—
both the one who confesses and the one he confesses to are present.

ayaṁ tattha puggalasammukhatā.

Kiñca tattha paṭiññātakaraṇasmiṁ?
This is the meaning of acting according to what’s been admitted:

idaṁ tattha paṭiññātakaraṇasmiṁ.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If this is what happens, all’s well.

No ce labhetha, tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
If not, that monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say,

‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno;
‘Venerables, I’ve committed such-and-such an offense.

taṁ paṭidesemī’ti.
I confess it.’

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo bhikkhu āpattiṁ sarati, vivarati, uttāniṁ karoti, deseti.
The monk so-and-so remembers an offense—he reveals it, makes it plain, and confesses it.

Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmassa bhikkhuno āpattiṁ paṭiggaṇheyyan’ti.
If the Sangha is ready, I’ll receive his confession.’

Tena vattabbo—
And he should say:

‘passasī’ti?
‘Do you recognize that offense?’ —

‘Āma passāmī’ti.
‘Yes, I recognize it.’ —

‘Āyatiṁ saṁvareyyāsī’ti.
‘You should restrain yourself in the future.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, paṭiññātakaraṇena ca.
It’s been resolved face-to-face and by acting according to what’s been admitted.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present. This is the meaning of acting according to what’s been admitted: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted.

evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;
When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”

9.9. Tiṇavatthāraka
9.9 Covering over as if with grass

Siyā āpattādhikaraṇaṁ ekaṁ samathaṁ anāgamma—
“Is it possible that a legal issue arising from an offense should be settled

paṭiññātakaraṇaṁ, dvīhi samathehi sammeyya—
not by acting according to what’s been admitted,

sammukhāvinayena ca, tiṇavatthārakena cāti?
but by resolution face-to-face and by covering over as if with grass?

Siyātissa vacanīyaṁ.
It is.

Yathā kathaṁ viya?
How?

Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
It may be that monks who are arguing and disputing do and say many things unworthy of monastics.

Tatra ce bhikkhūnaṁ evaṁ hoti—
If they consider this and think,

‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.

Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti.
‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’

Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.
then I allow you to resolve this legal issue by covering over as if with grass.

Evañca pana, bhikkhave, vūpasametabbaṁ.
And it should be resolved like this.

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho imaṁ adhikaraṇaṁ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttanti.
If the Sangha is ready, it should resolve this legal issue by covering over as if with grass, except for heavy offenses and offenses connected with householders.’

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

Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

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

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

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

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ.
For the benefit of these venerables and myself, I confess both their and my own offenses in the midst of the Sangha by covering over as if with grass, except for heavy offenses and offenses connected with householders.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

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

evametaṁ dhārayāmī’ti.
I’ll remember it thus.’

Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.
This is called the resolution of a legal issue.

Kena vūpasantaṁ?

Sammukhāvinayena ca, tiṇavatthārakena ca.
It’s been resolved face-to-face and by covering over as if with grass.

Kiñca tattha sammukhāvinayasmiṁ?
Face-to-face with what?

Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.

Kā ca tattha saṅghasammukhatā?
This is the meaning of face-to-face with the Sangha:

Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—
the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.

ayaṁ tattha saṅghasammukhatā.

Kā ca tattha dhammasammukhatā, vinayasammukhatā?
This is the meaning of face-to-face with the Teaching and the Monastic Law:

Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—
the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.

ayaṁ tattha dhammasammukhatā, vinayasammukhatā.

Kā ca tattha puggalasammukhatā?
This is the meaning of face-to-face with the persons concerned:

Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—
both the one who confesses and the one he confesses to are present.

ayaṁ tattha puggalasammukhatā.

Kiñca tattha tiṇavatthārakasmiṁ?
This is the meaning of covering over as if with grass:

Yā tiṇavatthārakassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—
the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of covering over as if with grass.

idaṁ tattha tiṇavatthārakasmiṁ.

Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;
When a legal issue has been resolved like this, if a receiver of the confession reopens it, he incurs an offense entailing confession for the reopening.

chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.

Kiccādhikaraṇaṁ katihi samathehi sammati?

Kiccādhikaraṇaṁ ekena samathena sammati—
There’s one way of settling a legal issue arising from business:

sammukhāvinayenā”ti.
by resolution face-to-face.”

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