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Intermediate Recitation Section of How Many Questions 271. How many offenses? How many groups of offenses? How many matters of discipline? How many disrespects? How many respects? How many matters of discipline? How many failures? How many origins of offenses? How many roots of disputes? How many roots of accusations? How many conciliatory principles? How many causes of division? How many legal cases? How many methods of settlement? Five offenses. Five groups of offenses. Five matters of discipline. Seven offenses. Seven groups of offenses. Seven matters of discipline. Six disrespects. Six respects. Six matters of discipline. Four failures. Six origins of offenses. Six roots of disputes. Six roots of accusations. Six conciliatory principles. Eighteen causes of division. Four legal cases. Seven methods of settlement. Among those, which are the five offenses? The defeat offense, the Sangha-remaining offense, the expiable offense, the to be confessed offense, the wrong-doing offense – these are the five offenses. Among those, which are the five groups of offenses? The group of defeat offenses, the group of Sangha-remaining offenses, the group of expiable offenses, the group of to be confessed offenses, the group of wrong-doing offenses – these are the five groups of offenses. Among those, which are the five matters of discipline? From the five groups of offenses: abstention, cessation, complete abstention, abstinence, non-doing, non-performance, non-transgression, not overstepping the boundary, breaking the bridge – these are the five matters of discipline. Among those, which are the seven offenses? The defeat offense, the Sangha-remaining offense, the grave offense, the expiable offense, the to be confessed offense, the wrong-doing offense, the wrong-speech offense – these are the seven offenses. Among those, which are the seven groups of offenses? The group of defeat offenses, the group of Sangha-remaining offenses, the group of grave offenses, the group of expiable offenses, the group of to be confessed offenses, the group of wrong-doing offenses, the group of wrong-speech offenses – these are the seven groups of offenses. Among those, which are the seven matters of discipline? From the seven groups of offenses Abstention, Desisting, Refraining, Abstinence, Non-doing, Non-performance, Non-transgression, Not overstepping the boundary, Breaking the bridge – These are the seven bases of discipline. Now, what are the six kinds of disrespect? Disrespect for the Buddha, Disrespect for the Dhamma, Disrespect for the Saṅgha, Disrespect for the training, Disrespect for heedfulness, Disrespect for mutual regard – These are the six kinds of disrespect. Now, what are the six kinds of respect? Respect for the Buddha, Respect for the Dhamma, Respect for the Saṅgha, Respect for the training, Respect for heedfulness, Respect for mutual regard – These are the six kinds of respect. Now, what are the six bases of discipline? From the six kinds of disrespect: Abstention, Desisting, Refraining, Abstinence, Non-doing, Non-performance, Non-transgression, Not overstepping the boundary, Breaking the bridge – These are the six bases of discipline. Now, what are the four kinds of failure? Failure in virtue, Failure in conduct, Failure in view, Failure in livelihood – These are the four kinds of failure. Now, what are the six origins of offenses? An offense arises from the body, not from speech, not from mind; An offense arises from speech, not from the body, not from mind; An offense arises from the body and from speech, not from mind; An offense arises from the body and from mind, not from speech; An offense arises from speech and from mind, not from the body; An offense arises from the body, from speech, and from mind – These are the six origins of offenses. Now, what are the six roots of contention? Here, a monk is angry and resentful. That monk who is angry and resentful lives disrespectfully and without deference towards the Teacher, lives disrespectfully and without deference towards the Dhamma, lives disrespectfully and without deference towards the Saṅgha, and is not a fulfiller of the training. That monk who lives disrespectfully and without deference towards the Teacher, towards the Dhamma, towards the Saṅgha, and is not a fulfiller of the training, he creates contention in the Saṅgha. That contention is for the harm of many people, for the unhappiness of many people, for the detriment of many people. for the harm, for the suffering of devas and humans. If you should observe such a root of contention internally or externally, there you should strive for the abandoning of that evil root of contention. If you should not observe such a root of contention internally or externally, there you should practice for the non-arising 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-arising in the future of that evil root of contention. [cūḷava. 216] Again, moreover, a monk is resentful, domineering... is jealous, stingy; is deceitful, fraudulent; has evil desires, wrong views; is attached to his own views, stubbornly holding on, hard to let go. That monk who is attached to his own views, stubbornly holding on, hard to let go, he dwells without respect for the Teacher, without deference; he dwells without respect for the Dhamma, without deference; he dwells without respect for the Sangha, without deference; he does not fulfill the training. That monk who dwells without respect for the Teacher, without deference, for the Dhamma without respect, without deference, for the Sangha without respect, without deference, and does not fulfill the training, he creates contention in the Sangha. That contention is for the harm of many people, for the unhappiness of many people, for the disadvantage of many people, for the harm, for the suffering of devas and humans. If you should observe such a root of contention internally or externally, there you should strive for the abandoning of that evil root of contention. If you should not observe such a root of contention internally or externally, there you should practice for the non-arising 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-arising in the future of that evil root of contention. These are the six roots of contention. 273.[cūḷava. 217] Therein, what are the six roots of accusation? Here, a monk is angry, resentful. That monk who is angry... He is resentful and hostile. He dwells disrespectful and unsubmissive towards the Teacher, disrespectful and unsubmissive towards the Dhamma, disrespectful and unsubmissive towards the Saṅgha, and is not a fulfiller of the training. That monk who dwells disrespectful and unsubmissive towards the Teacher, disrespectful and unsubmissive towards the Dhamma, disrespectful and unsubmissive towards the Saṅgha, and is not a fulfiller of the training, he generates dispute in the Saṅgha. That dispute is for the harm of many people, for the unhappiness of many people, for the disadvantage of many people, for the harm and suffering of gods and humans. If you discern such a root of dispute, whether internally or externally, then you should strive for the abandoning of that evil root of dispute. If you do not discern such a root of dispute, whether internally or externally, then you should practice for the non-arising in the future of that evil root of dispute. Thus there is the abandoning of that evil root of dispute. Thus there is the non-arising in the future of that evil root of dispute. Furthermore, a monk is contemptuous and envious, is jealous and stingy, is deceitful and fraudulent, has evil wishes and wrong view, clings to his own views, is obstinate, and hard to give up. That monk who clings to his own views, is obstinate, and hard to give up, he dwells disrespectful and unsubmissive towards the Teacher, disrespectful and unsubmissive towards the Dhamma, disrespectful and unsubmissive towards the Saṅgha, and is not a fulfiller of the training. That monk who dwells disrespectful and unsubmissive towards the Teacher, disrespectful and unsubmissive towards the Dhamma, disrespectful and unsubmissive towards the Saṅgha, and is not a fulfiller of the training, he generates dispute in the Saṅgha. That dispute is for the harm of many people, for the unhappiness of many people, for the disadvantage of many people, for the harm and suffering of gods and humans. If you discern such a root of dispute, whether internally or externally, then you should strive for the abandoning of that evil root of dispute. If you discern such a root of dispute, whether internally or e or you would not see it. There, you should practice for the non-recurrence in the future of that very root of accusation. Thus there is the abandoning of that root of accusation. Thus there is the non-recurrence in the future of that root of accusation. These are the six roots of accusation. 274. Therein, what are the six qualities conducive to amiability? Here, a monk maintains loving-kindness in bodily action towards his fellow practitioners, both openly and in private. This quality too is conducive to amiability, to affection, to respect, to unity, to non-dispute, to harmony, to oneness. Furthermore, a monk maintains loving-kindness in verbal action towards his fellow practitioners, both openly and in private. This quality too is conducive to amiability, to affection, to respect, to unity, to non-dispute, to harmony, to oneness. Furthermore, a monk maintains loving-kindness in mental action towards his fellow practitioners, both openly and in private. This quality too is conducive to amiability, to affection, to respect, to unity, to non-dispute, to harmony, to oneness. Furthermore, whatever gains are righteous, obtained righteously, even if it is merely what is contained in the alms-bowl,