English
That monk, monks, who is angry and resentful, he dwells without respect and without deference for the Teacher, he dwells without respect and without deference for the Dhamma, he dwells without respect and without deference for the Saṅgha, he is not a fulfiller of the training. That monk, monks, who dwells without respect and without deference for the Teacher, for the Dhamma… …for the Saṅgha… …and is not a fulfiller of the training, he generates an accusation in the Saṅgha. That accusation is for the harm of many people, for the unhappiness of many people, for the disadvantage, harm, and suffering of many people, of devas and humans. If you, monks, perceive such a root of accusation within yourselves or externally, then you, monks, should strive for the abandonment of that evil root of accusation. If you, monks, do not perceive such a root of accusation within yourselves or externally, if you do not perceive it, there, monks, you should practice for the non-outflow in the future of that evil root of contention. Thus there is the abandoning of that evil root of contention. Thus there is the non-outflow in the future of that evil root of contention. Furthermore, monks, a monk is resentful, contemptuous, jealous, stingy, deceitful, cunning, has evil wishes, wrong views, is attached to his own views, obstinate, hard to let go. That monk, monks, who is attached to his own views, obstinate, hard to let go, he dwells without respect for the Teacher, without deference, without respect for the Dhamma, without deference, without respect for the Saṅgha, without deference, and is not a fulfiller of the training. That monk, monks, who dwells without respect for the Teacher, without deference, without respect for the Dhamma, without deference, without respect for the Saṅgha, without deference, and is not a fulfiller of the training, he generates contention in the Saṅgha. That contention is for the harm of many people, for the unhappiness of many people, for the loss, harm, and suffering of many people, of devas and humans. If you, monks, perceive such a root of contention, whether internally or externally, there, monks, you should strive for the abandoning of that evil root of contention. If you, monks, do not perceive such a root of contention, whether internally or externally, there, monks, you should practice for the non-outflow in the future of that evil root of contention. Thus there is the abandoning of that evil root of contention. Thus there is the non-outflow in the future of that evil root of contention. These six roots of contention are the roots of disputes concerning contention. What are the three unwholesome roots that are the root of disputes concerning contention? Here, monks, monks contend with a monk with greedy minds, contend with hateful minds, contend with deluded minds – concerning a lapse in virtue, or a lapse in conduct, or or through failure in view, or through failure in livelihood. These three unwholesome roots are the root of the accusation dispute. ‘‘Which are the three wholesome roots that are the root of the accusation dispute? Here, monks, bhikkhus accuse a bhikkhu with ungreedy minds, accuse with unhateful minds, accuse with undeluded minds – or through failure in conduct, or through failure in behavior, or through failure in view, or through failure in livelihood. These three wholesome roots are the root of the accusation dispute. ‘‘Which body is the root of the accusation dispute? Here, someone is ill-favored, unsightly, a hunchback, sickly, or one-eyed, or crippled, or lame, or paralyzed, for which they accuse him. This body is the root of the accusation dispute. ‘‘Which speech is the root of the accusation dispute? Here, someone is difficult to speak to, mumbling, with a goat-like voice, for which they accuse him. This speech is the root of the accusation dispute. 218. ‘‘What is the root of the offense dispute? Six origins of offense are the root of the offense dispute. Some offenses arise from body, not from speech, not from mind. Some offenses arise from speech, not from body, not from mind. Some offenses arise from body and speech, not from mind. Some offenses arise from body and mind, not from speech. Some offenses arise from speech and mind, not from body. Some offenses arise from body, speech, and mind. These six origins of offense are the root of the offense dispute. 219. ‘‘What is the root of the duty dispute? The duty dispute has one root – the Sangha. 220. ‘‘A dispute is wholesome, unwholesome, or indeterminate. A dispute may be wholesome, may be unwholesome, may be indeterminate. Among these, which dispute is wholesome? Here, monks, bhikkhus dispute with wholesome minds – saying 'this is Dhamma' or 'this is not Dhamma'...and so on... saying 'this is a serious offense' or 'this is not a serious offense'. That which there quarrel, strife, contention, dispute, various statements, contrary statements, opposing statements, contention – this is called a wholesome case of dispute. “What then is an unwholesome case of dispute? Here, monks, monks dispute with unwholesome minds, whether it is Dhamma or not Dhamma… whether it is a serious offense or not a serious offense. Whatever there is of quarrel, strife, contention, dispute, various statements, contrary statements, opposing statements, contention – this is called an unwholesome case of dispute. “What then is an indeterminate case of dispute? Here, monks, monks dispute with indeterminate minds, whether it is Dhamma or not Dhamma… whether it is a serious offense or not a serious offense. Whatever there is of quarrel, strife, contention, dispute, various statements, contrary statements, opposing statements, contention – this is called an indeterminate case of dispute. 221. A case of accusation may be wholesome, unwholesome, or indeterminate. A case of accusation may be wholesome, may be unwholesome, may be indeterminate. What then is a wholesome case of accusation? Here, monks, monks accuse a monk with wholesome minds, concerning a lapse in conduct, or a lapse in behavior, or a lapse in view, or a lapse in livelihood. Whatever there is of accusation, censuring, reproaching, speaking against, urging on, instigating, giving support – this is called a wholesome case of accusation. “What then is an unwholesome case of accusation? Here, monks, monks accuse a monk with unwholesome minds, concerning a lapse in conduct, or a lapse in behavior, or a lapse in view, or a lapse in livelihood. Whatever there is of accusation, censuring, reproaching, speaking against, urging on, instigating, giving support – this is called an unwholesome case of accusation. “What then is an indeterminate case of accusation? Minds accuse: concerning failure in conduct, or failure in behavior, or failure in view, or failure in livelihood. Whatever accusation there is, speaking ill, murmuring, speaking against, persistent speaking, instigation, giving support— this is called an indeterminate dispute-case. 222. Is an offense-case wholesome, unwholesome, or indeterminate? An offense-case may be unwholesome, may be indeterminate; there is no offense-case that is wholesome. Among these, which is an unwholesome offense-case? That which is a transgression, knowing, fully knowing, intentionally, having considered— this is called an unwholesome offense-case. Among these, which is an indeterminate offense-case? That which is a transgression, not knowing, not fully knowing, unintentionally, not having considered— this is called an indeterminate offense-case. 223. Is a duty-case wholesome, unwholesome, or indeterminate? A duty-case may be wholesome, may be unwholesome, may be indeterminate. Among these, which is a wholesome duty-case? That which the Saṅgha performs an act with a wholesome mind— an announcement act, a motion act, a motion-and-two-declarations act, a motion-and-four-declarations act— this is called a wholesome duty-case. Among these, which is an unwholesome duty-case? That which the Saṅgha performs an act with an unwholesome mind— an announcement act, a motion act, a motion-and-two-declarations act, a motion-and-four-declarations act— this is called an unwholesome duty-case. Among these, which is an indeterminate duty-case? That which the Saṅgha performs an act with an indeterminate mind— an announcement act, a motion act, a motion-and-two-declarations act, a motion-and-four-declarations act— this is called an indeterminate duty-case. 224. A dispute is a dispute-case, a dispute is not a case, a case is not a dispute, a case and a dispute. A dispute may be a dispute-case, a dispute may not be a case, a case may not be a dispute, a case may be both and a dispute. “Among these, what is a dispute, a dispute-case? Here, monks, bhikkhus dispute—saying it is Dhamma or not Dhamma… (and so on)… saying it is a serious offense or not a serious offense. Whatever quarrel, contention, strife, dispute, differing view, other view, argument by opposition, dispute is there—this is a dispute, a dispute-case. “Among these, what is a dispute but not a case? A mother disputes with her son, a son disputes with his mother, a father disputes with his son, a son disputes with his father, a brother disputes with his brother, a brother disputes with his sister, a sister disputes with her brother, a friend disputes with a friend—this is a dispute but not a case. “Among these, what is a case but not a dispute? A charge-case, an offense-case, a duty-case—this is a case but not a dispute. “Among these, what is both a case and a dispute? A dispute-case is both a case and a dispute. 225. A charge is a charge-case, a charge is not a case, a case is not a charge, and a case is a charge. There may be a charge that is a charge-case, there may be a charge that is not a case, there may be a case that is not a charge, there may be a case that is both a charge and a case. “Among these, what is a charge, a charge-case?