English
he knows the designation, he knows the re-application of terms, he knows the connected discourse – with these five qualities, Upāli, a bhikkhu is reckoned as wise. ‘‘Again, Upāli, a bhikkhu endowed with five qualities is reckoned as foolish. Which five? He does not know the offense, he does not know the origin of the offense, he does not know the application of the offense, he does not know the appeasement of the offense, he is not skilled in the judgment of the offense – with these five qualities, Upāli, a bhikkhu is reckoned as foolish. With five qualities, Upāli, a bhikkhu is reckoned as wise. Which five? Offe knows the offense, knows the origin of the offense, knows the application of the offense, knows the appeasement of the offense, is skilled in the judgment of the offense – with these five qualities, Upāli, a bhikkhu is reckoned as wise. “Again, Upāli, with five qualities a bhikkhu is reckoned as foolish. Which five? He does not know the dispute, he does not know the origin of the dispute, he does not know the application of the dispute, he does not know the appeasement of the dispute, he is not skilled in the judgment of the dispute – with these five qualities, Upāli, a bhikkhu is reckoned as foolish. With five qualities, Upāli, a bhikkhu is reckoned as wise. Which five? He knows the dispute, he knows the origin of the dispute, he knows the application of the dispute, he knows the appeasement of the dispute, he is skilled in the judgment of the dispute – with these five qualities, Upāli, a bhikkhu is reckoned as wise.” The Chapter on Ubbāhikā is finished, the ninth. Its summary: Not skilled in meaning, and one who is angry and gets angry; One who extends partiality, and one who is unskilled, just so. Sutta and Dhamma and Vatthu, offense and dispute; Two by two are all declared, know the black and white. 10. The Chapter on the Appeasement of Disputes 457. “By how many qualities, venerable sir, is a bhikkhu not able to appease a dispute?” “By five qualities, Upāli, a bhikkhu is not able to appease a dispute. Which five? He does not know the offense, he does not know the origin of the offense, he does not know the application of the offense, he does not know the appeasement of the offense, he is not skilled in the judgment of the offense – with these five qualities, Upāli, a bhikkhu is not able to appease a dispute. By five qualities, Upāli, a bhikkhu is able to appease a dispute. to settle a dispute. By which five? He knows the offense, he knows the origin of the offense, he knows the application of the offense, he knows the settlement of the offense, he is skilled in the judgment of the offense – Indeed, Upāli, a monk endowed with these five qualities is able to settle a dispute. Again, Upāli, a monk endowed with five qualities is not able to settle a dispute. By which five? He does not know the dispute, he does not know the origin of the dispute, he does not know the application of the dispute, he does not know the settlement of the dispute, he is not skilled in the judgment of the dispute – Indeed, Upāli, a monk endowed with these five qualities is not able to settle a dispute. Upāli, a monk endowed with five qualities is able to settle a dispute. By which five? He knows the dispute, he knows the origin of the dispute, he knows the application of the dispute, he knows the settlement of the dispute, he is skilled in the judgment of the dispute – Indeed, Upāli, a monk endowed with these five qualities is able to settle a dispute. Again, Upāli, a monk endowed with five qualities is not able to settle a dispute. By which five? He goes by way of desire, he goes by way of hatred, he goes by way of delusion, he goes by way of fear, and he is shameless – Indeed, Upāli, a monk endowed with these five qualities is not able to settle a dispute. Upāli, a monk endowed with five qualities is able to settle a dispute. By which five? He does not go by way of desire, he does not go by way of hatred, he does not go by way of delusion, he does not go by way of fear, and he is conscientious – Indeed, Upāli, a monk endowed with these five qualities is able to settle a dispute. Again, Upāli, a monk endowed with five qualities is not able to settle a dispute. By which five? He goes by way of desire (A bhikkhu who) goes by way of desire, goes by way of hatred, goes by way of delusion, goes by way of fear, and is not learned— Indeed, Upāli, a bhikkhu endowed with these five qualities is not able to settle a dispute. Upāli, a bhikkhu endowed with five qualities is able to settle a dispute. With which five? (One who) does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, and is learned— Indeed, Upāli, a bhikkhu endowed with these five qualities is able to settle a dispute. Furthermore, Upāli, a bhikkhu endowed with five qualities is not able to settle a dispute. With which five? (One who) does not know the basis, does not know the origin, does not know the designation, does not know the meaning of terms, does not know the context of statements— Indeed, Upāli, a bhikkhu endowed with these five qualities is not able to settle a dispute. Upāli, a bhikkhu endowed with five qualities is able to settle a dispute. With which five? (One who) knows the basis, knows the origin, knows the designation, knows the meaning of terms, knows the context of statements— Indeed, Upāli, a bhikkhu endowed with these five qualities is able to settle a dispute. Furthermore, Upāli, a bhikkhu endowed with five qualities is not able to settle a dispute. With which five? (One who) goes by way of desire, goes by way of hatred, goes by way of delusion, goes by way of fear, and is unskilled in the Vinaya— Indeed, Upāli, a bhikkhu endowed with these five qualities is not able to settle a dispute. Upāli, a bhikkhu endowed with five qualities is able to settle a dispute. With which five? (One who) does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, and is skilled in the Vinaya— Indeed, Upāli, a bhikkhu endowed with these five qualities is able to settle a dispute. to settle a dispute. “Furthermore, Upāli, a bhikkhu endowed with five qualities is not fit to settle a dispute. Which five? He goes by way of desire, he goes by way of aversion, he goes by way of delusion, he goes by way of fear, he respects individuals, not the Saṅgha – these, Upāli, are the five qualities with which a bhikkhu is endowed who is not fit to settle a dispute. Upāli, a bhikkhu endowed with five qualities is fit to settle a dispute. Which five? He does not go by way of desire, he does not go by way of aversion, he does not go by way of delusion, he does not go by way of fear, he respects the Saṅgha, not individuals – these, Upāli, are the five qualities with which a bhikkhu is endowed who is fit to settle a dispute. “Furthermore, Upāli, a bhikkhu endowed with five qualities is not fit to settle a dispute. Which five? He goes by way of desire, he goes by way of aversion, he goes by way of delusion, he goes by way of fear, he respects material gain, not the True Dhamma – these, Upāli, are the five qualities with which a bhikkhu is endowed who is not fit to settle a dispute. Upāli, a bhikkhu endowed with five qualities is fit to settle a dispute. Which five? He does not go by way of desire, he does not go by way of aversion, he does not go by way of delusion, he does not go by way of fear, he respects the True Dhamma, not material gain – these, Upāli, are the five qualities with which a bhikkhu is endowed who is fit to settle a dispute.” 458. “By how many modes, Venerable Sir, does the Saṅgha split?” “Upāli, the Saṅgha splits by five modes. Which five? By action, by designation, by declaration, by announcement, by taking the vote – these, Upāli, are the five modes by which the Saṅgha splits.” “‘Saṅgha-line, Saṅgha-line,’ Venerable Sir, it is said. To what extent, Venerable Sir, is there a Saṅgha-line but not a Saṅgha-schism? And to what extent is there both a Saṅgha-line and a Saṅgha-schism?" And what is a schism? Upāli, I have laid down the duty for visiting monks, the duty of a visitor. Yet, Upāli, when this rule has been well laid down by me, visiting monks do not observe the duty of a visitor. Even so, Upāli, there is a rift in the Sangha, but no schism. Upāli, I have laid down the duty for resident monks, the duty of a resident. Yet, Upāli, when this rule has been well laid down by me, resident monks do not observe the duty of a resident. Even so, Upāli, there is a rift in the Sangha, but no schism. Upāli, I have laid down the duty for monks in the refectory, the duty of the refectory – according to seniority, according to experience, according to suitability, the foremost seat, the foremost water, the foremost food. Yet, Upāli, when this rule has been well laid down by me, new monks in the refectory obstruct the seats of the elder monks. Even so, Upāli, there is a rift in the Sangha, but no schism. Upāli, I have laid down the duty for monks in lodgings, the duty of lodgings – according to seniority, according to experience, according to suitability. Yet, Upāli, when this rule has been well laid down by me, new monks obstruct the lodgings of the elder monks. Even so, Upāli, there is a rift in the Sangha, but no schism. Upāli, I have laid down for monks within the boundary: one Uposatha, one Pavāraṇā, one Sangha-act, one act and non-act. Yet, Upāli, when this rule has been well laid down by me, right there within the boundary, making a separate group, forming a faction, they perform a separate Uposatha, they perform a separate Pavāraṇā, they perform a separate Sangha-act, they perform separate acts and non-acts. Thus, Upāli, there is both a rift in the Sangha and a schism. The tenth chapter, on the Settlement of Disputes, is finished. Its summary – Offence, dispute, and by desire, by the unlearned;