English
The Great Controversy 1. One who is dealing with (cases) should know, etc. 368. A bhikkhu dealing with a dispute in the Sangha should know the matter, should know the transgression, should know the offense, should know the origin, should know the manner, should know the before and after, should know what was done and not done, should know the act, should know the legal case, should know the settlement. One should not go by way of desire, one should not go by way of hatred, one should not go by way of delusion, one should not go by way of fear. Where there is need for reminding, one should remind, where there is need for reflection, one should make reflect, where there is need for observation, one should observe, where there is need for clarification, one should clarify. Thinking 'I have gained a side,' the other side should not be despised. Thinking 'I am learned,' one who is less learned should not be despised. Thinking 'I am older,' one who is younger should not be despised. What is not relevant should not be spoken, what is relevant, according to Dhamma and Vinaya, should not be omitted. By whatever Dhamma, by whatever Vinaya, by whatever teaching of the Master that legal case is settled, in that way, that legal case should be settled. 369. 'The matter should be known' means: the matter of the eight pārājika offenses should be known, the matter of the twenty-three saṅghādisesa offenses should be known, the matter of the two aniyata rules should be known, the matter of the forty-two nissaggiya offenses should be known, the matter of the one hundred eighty-eight pācittiya offenses should be known, the matter of the twelve pāṭidesanīya offenses should be known, the matter of the dukkaṭa offenses should be known, the matter of the dubbhāsita offenses should be known. 370. 'The transgression should be known' means: the transgression of morality should be known, the transgression of conduct should be known, the transgression of view should be known, the transgression of livelihood should be known. 371. 'The offense should be known' means: the pārājika offense should be known, the saṅghādisesa offense should be known, the thullaccaya offense should be known, the pācittiya offense should be known, the pāṭidesanīya offense should be known, the dukkaṭa offense should be known, the dubbhāsita offense should be known. 372. 'The origin should be known' means: the origin of the eight pārājika offenses should be known, the origin of the twenty-three saṅghādisesa The origin of the four should be known, The origin of the two indeterminate rules should be known, The origin of the forty-two rules of relinquishment should be known, The origin of the one hundred eighty-eight pācittiya rules should be known, The origin of the twelve pāṭidesanīya rules should be known, The origin of the dukkaṭa offenses should be known, The origin of the dubbhāsita offenses should be known. 373. The manner should be known, thus: The Saṅgha should be known by its manner, The group should be known by its manner, The individual should be known by his manner, The accuser should be known by his manner, The accused should be known by his manner. The Saṅgha should be known by its manner, thus: Is this Saṅgha capable Of settling this dispute By Dhamma, by Vinaya, by the Teacher's instruction, Or not? Thus, the Saṅgha should be known by its manner. The group should be known by its manner, thus: Is this group capable Of settling this dispute By Dhamma, by Vinaya, by the Teacher's instruction, Or not? Thus, the group should be known by its manner. The individual should be known by his manner, thus: Is this individual capable Of settling this dispute By Dhamma, by Vinaya, by the Teacher's instruction, Or not? Thus, the individual should be known by his manner. The accuser should be known by his manner, thus: Is this venerable one, Having established himself in the five qualities, Accusing another, Or not? Thus, the accuser should be known by his manner. The accused should be known by his manner, thus: Is this venerable one Established in the two qualities, In truth and in unshakeability, Or not? Thus, the accused should be known by his manner. 374. The before and after should be known, thus: Is this venerable one Passing from one case to another case, Or from one offense to another offense, Or from one transgression to another transgression, Or denying and then admitting, Or admitting and then denying, Or treating one thing as another, Or not? Thus, the before and after should be known. 375. The done and undone should be known, thus: The sexual act should be known, The sequence of the sexual act should be known, The preceding part of the sexual act should be known. The sexual act should be known, thus, two The two attainments should be known. The conformity to sexual intercourse should be known, meaning a bhikkhu takes another's organ with his own mouth. The preliminary part of sexual intercourse should be known: praise and dispraise, bodily contact, coarse speech, self-gratification, giving of words. 376.Action should be known, meaning sixteen actions should be known: four acts of declaration should be known, four acts of motion should be known, four acts of motion with a second proclamation should be known, four acts of motion with a fourth proclamation should be known. 377.Legal questions should be known, meaning four legal questions should be known: the legal question of dispute should be known, the legal question of accusation should be known, the legal question of offense should be known, the legal question of duty should be known. 378.Settlement should be known, meaning seven settlements should be known: settlement in the presence should be known, settlement by recollection should be known, settlement for the insane should be known, settlement by acknowledgment should be known, settlement by majority decision should be known, settlement by further punishment should be known, settlement by covering with grass should be known. 2. Not to go on the wrong course. 379.One should not go on the wrong course of desire. How does one go on the wrong course of desire? Here, someone thinks: "This is my preceptor, or teacher, or fellow-resident, or pupil, or one with the same preceptor, or one with the same teacher, or one I have seen, or one I have supported, or a relative by blood." Out of sympathy for him, out of protection for him, he declares what is not Dhamma to be Dhamma, he declares what is Dhamma to be not Dhamma, he declares what is not Vinaya to be Vinaya, he declares what is Vinaya to be not Vinaya, he declares what was not spoken or uttered by the Tathāgata to be spoken or uttered by the Tathāgata, he declares what was spoken or uttered by the Tathāgata to be not spoken or uttered by the Tathāgata, he declares what was not practiced by the Tathāgata to be practiced by the Tathāgata, he declares what was practiced by the Tathāgata to be not practiced by the Tathāgata, he declares what was not laid down by the Tathāgata to be laid down by the Tathāgata, (and so on). He declares what was laid down by the Tathāgata as not laid down by the Tathāgata. He declares a non-offence as an offence. He declares an offence as a non-offence. He declares a light offence as a heavy offence. He declares a heavy offence as a light offence. He declares an offence with remainder as an offence without remainder. He declares an offence without remainder as an offence with remainder. He declares a serious offence as a non-serious offence. He declares a non-serious offence as a serious offence. Going by desire, by these eighteen matters, he acts for the harm of many, for the unhappiness of many, for the ill, for the detriment, for the suffering of many people, of devas and humans. Going by desire, by these eighteen matters, he carries himself as damaged and injured, and he is blameworthy and censurable by the wise, and he generates much demerit. Going by desire, he goes by desire thus. 380. One should not go by hatred. How does one go by hatred, going by hatred? Herein, someone binds resentment: "He did me harm." He binds resentment: "He is doing me harm." He binds resentment: "He will do me harm." "He did harm to my dear, my pleasing one..." "...he is doing harm..." "...he will do harm" - he binds resentment. "He did good to my un-dear, my un-pleasing one..." "...he is doing good..." "...he will do good" - he binds resentment. By these nine grounds of resentment, resentful, hostile, angry, overcome by anger, he declares what is not Dhamma as Dhamma, he declares what is Dhamma as not Dhamma... he declares a serious offence as a non-serious offence, he declares a non-serious offence as a serious offence. Going by hatred, by these eighteen matters, he acts for the harm of many, for the unhappiness of many, for the ill, for the detriment, for the suffering of many people, of devas and humans. Going by hatred, by these eighteen matters, he carries himself as damaged and injured, and he is blameworthy and censurable by the wise, he generates much demerit. Going on the path of hatred, he goes on the path of hatred thus. 381. "One should not go on the path of delusion"— how does one go on the path of delusion, going on the path of delusion? One who is infatuated goes by way of lust, one who is hateful goes by way of hatred, one who is deluded goes by way of delusion, one who is clinging goes by way of views. One who is deluded, utterly deluded, overcome by delusion, declares what is not Dhamma to be Dhamma, declares what is Dhamma to be not Dhamma… …declares a serious offense to be a light offense, declares a light offense to be a serious offense. Going on the path of delusion by these eighteen matters, he acts for the harm of many people, for the unhappiness of many people, for the disadvantage, harm, and suffering of many people, of gods and humans. Going on the path of delusion by these eighteen matters, he brings about injury and damage to himself,