English
And if you, Ānanda, should not perceive such a root of dispute, whether internally or externally. Then, Ānanda, you should practice for the non-arising of that evil root of dispute in the future. Thus there is the abandoning of that evil root of dispute, thus there is the non-arising of that evil root of dispute in the future. 45. "Furthermore, Ānanda, a monk is a denier of favors and envious… is envious and stingy… is deceitful and fraudulent… has evil wishes and wrong view… clings to his own views, is stubborn, and hard to let go. That monk, Ānanda, who clings to his own views, is stubborn, and 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 he is not a fulfiller of the training. That monk, Ānanda, who dwells without respect for the Teacher, without deference, in the Dhamma… in the Sangha… in the training, he is not a fulfiller, he creates dispute in the Sangha; that dispute is for the harm of many, for the unhappiness of many, for the disadvantage, for the harm, for the suffering of many people, of gods and humans. If you, Ananda, such a root of dispute, whether internal or external, should perceive. There, Ananda, for the abandoning of that evil root of dispute, you should strive. If you, Ananda, such a root of dispute, whether internal or external, should not perceive, there, Ananda, for the non-arising in the future of that evil root of dispute, you should practice. Thus is the abandoning of that evil root of dispute, thus is the non-arising in the future of that evil root of dispute. These, Ananda, are the six roots of dispute. 46. There are these four, Ananda, cases. Which are the four? Cases of dispute, cases of accusation, cases of offense, cases of duty – these, Ananda, are the four cases. And there are these seven, Ananda, ways of settling cases – for the settling and appeasing of cases that have arisen, settlement in the presence should be given, settlement by mindfulness should be given, settlement by non-delusion should be given, settlement by admission should be made, settlement by majority, settlement by declaration of depravity, settlement by covering with grass. 47. And how, Ananda, is settlement in the presence? Here, Ananda, monks dispute saying 'this is Dhamma' or 'this is not Dhamma' or 'this is Vinaya' or 'this is not Vinaya'. By those monks, Ananda, all together in harmony, there should be a meeting. Having met, the Dhamma-rule should be examined. Having examined the Dhamma-rule, as it accords there, so that case should be appeased. Thus, Ananda, is settlement in the presence; and thus is the appeasing of some cases namely – by settlement in the presence. 48. And how, Ananda, is settlement by majority? If those monks, Ananda, are not able to settle that case in that dwelling or to settle. Therefore, Ananda, the dwelling where there are more bhikkhus, that dwelling should be gone to by the bhikkhus. There, all, united, should assemble. Having assembled, the rule of Dhamma should be examined. Having examined the rule of Dhamma, as it agrees there, so that dispute should be settled. Thus indeed, Ananda, is the decision by majority, and thus indeed for some disputes, there is settlement, namely – by decision by majority. 49. "How, Ananda, is the 'Discipline of Mindfulness'? Here, Ananda, bhikkhus accuse a bhikkhu of such a grave offense, of a pārājika or something akin to a pārājika – 'The venerable one remembers having committed such a grave offense, a pārājika or something akin to a pārājika?' He says thus – 'Indeed, friends, I do not remember having committed such a grave offense, a pārājika or something akin to a pārājika.' To that bhikkhu, Ananda, the 'Discipline of Mindfulness' should be given. Thus indeed, Ananda, is the 'Discipline of Mindfulness', and thus indeed for some disputes, there is settlement, namely – by the 'Discipline of Mindfulness'. 50. "How, Ananda, is the 'Discipline for the Undeluded'? Here, Ananda, bhikkhus accuse a bhikkhu of such a grave offense, of a pārājika or something akin to a pārājika – 'The venerable one remembers having committed such a grave offense, a pārājika or something akin to a pārājika?' He says thus – 'Indeed, friends, I, being mad... I fell into a derangement of mind. Because of that madness, I committed many unmonastic acts, spoke many unmonastic words. I do not remember that. It was done by me, bewildered. To that bhikkhu, Ananda, a declaration of sanity should be given. Thus, Ananda, is a declaration of sanity, and thus is the settlement of some disputes, namely – by a declaration of sanity. 51. And how, Ananda, is a declaration of admission? Here, Ananda, a bhikkhu, whether accused or unaccused, remembers an offense, discloses it, makes it manifest. That bhikkhu, Ananda, having approached an elder bhikkhu, having arranged his robe over one shoulder, having bowed at his feet, having squatted, having raised his hands in salutation, should say this: ‘Venerable sir, I have committed such-and-such an offense, I confess it.’ He says: ‘Do you see it?’ ‘Yes, I see it.’ ‘You should restrain yourself in the future.’ Thus, Ananda, is a declaration of admission, and thus is the settlement of some disputes, namely – by a declaration of admission. 52. And how, Ananda, is a decision by majority? Here, Ananda, a bhikkhu accuses another bhikkhu of such a grave offense, a pārājika or something similar to a pārājika – ‘Does the venerable one remember having committed such a grave offense, a pārājika or something similar to a pārājika?’ He says: ‘Indeed, friend, I do not remember having committed such a grave offense, a pārājika or something similar to a pārājika.’ Then the accuser, pressing him who is evading, says further – ‘Come, venerable one, know well whether you remember having committed such a grave offense, a pārājika or something similar to a pārājika.’ He says: ‘Indeed, friend, I do not remember having committed such a grave offense, a pārājika or something similar to a pārā... or close to a pārājika; "And indeed, friend, I remember having committed such a minor offense." Then, as he tries to untangle it, the other entangles him further: "Come now, venerable sir, know for sure if you remember having committed such a grave offense, a pārājika or close to a pārājika?" He says this: "Indeed, friend, I would admit to having committed such a minor offense even unasked. Why would I not admit to having committed such a grave offense, a pārājika or close to a pārājika, when asked?" He says this: "Indeed, friend, if you would not admit to having committed such a minor offense when unasked, how would you admit to having committed such a grave offense, a pārājika or close to a pārājika, when asked? Come now, venerable sir, know for sure if you remember having committed such a grave offense, a pārājika or close to a pārājika?" He says this: "Indeed, friend, I remember having committed such a grave offense, a pārājika or close to a pārājika. That was said by me in jest, that was said by me in play – I do not remember having committed such a grave offense, a pārājika or close to a pārājika." Thus, Ānanda, is the method of 'worse-wickedness', and thus for some disputes here is a settlement, namely – by 'worse-wickedness'. 53. "And how, Ānanda, is the 'covering with grass' method? Here, Ānanda, when monks are living having arisen in quarrels, arisen in disputes, fallen into contention, much that is unbecoming of a recluse has been habitually done and spoken. Then, Ānanda, those monks, all in concord, should assemble. Having assembled, a competent monk from one side, rising from his seat, arranging his outer robe over one shoulder, and saluting with clasped hands, should inform the Saṅgha – 'May the Saṅgha, venerable sirs, listen to me. This, for us who have arisen in quarrels, arisen in disputes, and fallen into con- living in dispute, much unmonkly conduct has been committed and spoken about. If it is suitable for the Saṅgha, I will declare the offenses of these venerable ones and my own offenses, for the benefit of these venerable ones and for my own benefit, in the midst of the Saṅgha, by way of covering with grass, excluding grave offenses and excluding those connected with laypeople.” Then, for the bhikkhus of the other party, a competent bhikkhu, rising from his seat, arranging his outer robe over one shoulder, and raising his joined hands in salutation, should inform the Saṅgha: ‘May the Saṅgha, venerable sirs, listen to me. This is our situation, having arisen in quarrels, having arisen in disputes, living in contention, much unmonkly conduct has been committed and spoken about. If it is suitable for the Saṅgha, I will declare the offenses of these venerable ones and my own offenses, for the benefit of these venerable ones and for my own benefit, in the midst of the Saṅgha, by way of covering with grass, excluding grave offenses and excluding those connected with laypeople.’ “Thus, Ānanda, is the covering with grass, and thus is the settlement of some disputes here, namely, by covering with grass. 54. “These six things, Ānanda, are conducive to remembrance, to affection, to respect, to unity, to non-dispute, to concord, to oneness. Which six? Here, Ānanda, a bhikkhu maintains loving-kindness in bodily action towards his fellow practitioners, both openly and in private. This too is a thing conducive to remembrance, to affection, to respect, to unity, to non-dispute, to concord, to oneness. “Furthermore, Ānanda, a bhikkhu maintains loving-kindness in verbal action towards his fellow practitioners, both openly and in private. This too is a thing conducive to remembrance, to affection, to respect,