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5. Chapter on Abuse 1. Discourse on Disputes 41. Then the venerable Upāli approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the venerable Upāli said to the Blessed One: "What, venerable sir, is the reason, what is the cause, for disputes, quarrels, contentions, and controversies arising in the Saṅgha, and for the bhikkhus not dwelling at ease?" "Here, Upāli, bhikkhus declare what is not Dhamma to be Dhamma, and what is Dhamma to be not Dhamma. They declare what is not Vinaya to be Vinaya, and what is Vinaya to be not Vinaya. They declare what was not spoken, not uttered by the Tathāgata to be spoken, uttered by the Tathāgata. They declare what was spoken, uttered by the Tathāgata to be not spoken, not uttered by the Tathāgata. They declare what was not practiced by the Tathāgata to be practiced by the Tathāgata. They declare what was practiced by the Tathāgata to be not practiced by the Tathāgata. They declare what was not laid down by the Tathāgata to be laid down by the Tathāgata. They declare what was laid down by the Tathāgata to be not laid down by the Tathāgata. This, Upāli, is the reason, this is the cause, for disputes, quarrels, contentions, and controversies arising in the Saṅgha, and for the bhikkhus not dwelling at ease." The first. 2. First Discourse on the Roots of Disputes 42. "How many, venerable sir, are the roots of disputes?" "There are ten roots of disputes, Upāli. Which ten? Here, Upāli, bhikkhus declare what is not Dhamma to be Dhamma, and what is Dhamma to be not Dhamma. They declare what is not Vinaya to be Vinaya, and what is Vinaya to be not Vinaya. They declare what was not spoken, not uttered by the Tathāgata to be spoken, uttered by the Tathāgata. They declare what was spoken, uttered by the Tathāgata to be not spoken, not uttered by the Tathāgata. They declare what was not practiced by the Tathāgata to be practiced by the Tathāgata. They declare what was practiced by the Tathāgata to be not practiced by the Tathāgata. They declare what was not laid down by the Tathāgata to be laid down by the Tathāgata. They declare what was laid down by the Tathāgata to be not laid down by the Tathāgata. These, Upāli, are the ten roots of disputes." roots.” The second. 3. The Second Discourse on the Roots of Disputes 43. “How many roots of disputes are there, Venerable Sir?” “There are ten roots of disputes, Upāli. Which ten? Here, Upāli, monks declare a non-offence to be an offence, they declare an offence to be a non-offence, they declare a light offence to be a heavy offence, they declare a heavy offence to be a light offence, they declare a serious offence to be a non-serious offence, they declare a non-serious offence to be a serious offence, they declare an offence with a remainder to be an offence without a remainder, they declare an offence without a remainder to be an offence with a remainder, they declare an offence with remedy to be an offence without remedy, they declare an offence without remedy to be an offence with remedy. These, Upāli, are the ten roots of disputes.” The third. 4. The Kusinārā Discourse 44. At one time the Blessed One was dwelling in Kusinārā, in the forest grove at Baliharaṇa. There the Blessed One addressed the monks, saying: “Monks!” “Venerable Sir,” those monks replied to the Blessed One. The Blessed One spoke thus: [Cūḷava. 399; Pari. 436] “A monk, bhikkhus, who wishes to admonish another, should first reflect on five qualities within himself, and establish five qualities within himself, before admonishing the other. Which five qualities should be reflected upon within oneself? A monk, bhikkhus, who wishes to admonish another, should reflect thus: ‘Am I pure in bodily conduct? Am I endowed with pure bodily conduct, without flaw, without reproach? Does this quality exist in me, or not?’ If, bhikkhus, a monk is not pure in bodily conduct, not endowed with pure bodily conduct, without flaw, without reproach, then there will be those who say to him: ‘Come now, Venerable Sir, train yourself in bodily conduct!’ Thus will there be those who say to him. “Furthermore, bhikkhus, a monk who wishes to admonish another should reflect thus: ‘Am I pure in verbal conduct? Am I, endowed with purified verbal conduct, flawless and irreproachable? Does this quality exist in me, or not? If, bhikkhus, a bhikkhu is not of purified verbal conduct, not endowed with purified verbal conduct, flawless and irreproachable, then there are those who say to him: ‘Come now, venerable one, train in verbal conduct!’ So there are those who say to him. Furthermore, bhikkhus, a bhikkhu who wishes to admonish another should reflect thus: ‘Is my mind established in loving-kindness towards my fellow practitioners, without ill-will? Does this quality exist in me, or not?’ If, bhikkhus, a bhikkhu’s mind is not established in loving-kindness towards his fellow practitioners, without ill-will, then there are those who say to him: ‘Come now, venerable one, establish a mind of loving-kindness towards your fellow practitioners!’ So there are those who say to him. Furthermore, bhikkhus, a bhikkhu who wishes to admonish another should reflect thus: ‘Am I learned, a preserver of what I have heard, a collector of what I have heard? Are those teachings beautiful in the beginning, beautiful in the middle, beautiful in the end, which declare the holy life complete and perfectly pure, with meaning and with phrasing? Are such teachings well-learned by me, retained by me verbally, familiarized by me mentally, and well-penetrated by me through understanding? Does this quality exist in me, or not?’ If, bhikkhus, a bhikkhu is not learned, a preserver of what he has heard, a collector of what he has heard, if those teachings beautiful in the beginning, beautiful in the middle, beautiful in the end, which declare the holy life complete and perfectly pure, with meaning and with phrasing, are not well-learned by him, not retained by him verbally, not familiarized by him mentally, not well-penetrated by him through understanding, then there are those who say to him: ‘Come now, venerable one, learn the scriptures!’ So there are those who say to him. Furthermore, bhikkhus, a bhikkhu who wishes to admonish another One who wishes to admonish should thus reflect: 'Are both my Pātimokkhas well-received in detail, well-analyzed, well-practiced, well-understood, according to the suttas, and according to the commentaries? Does this quality exist in me, or not?' If, monks, a monk's both Pātimokkhas are not well-received in detail, not well-analyzed, not well-practiced, not well-understood, according to the suttas, and according to the commentaries, and when asked, 'Venerable sir, where was this said by the Blessed One?' he cannot answer, then people will say to him: 'Come now, Venerable sir, first learn the Vinaya!' Thus will people say to him. These five qualities should be reflected upon internally. Which five qualities should be established internally? 'I will speak at the right time, not at the wrong time; I will speak what is true, not what is false; I will speak gently, not harshly; I will speak what is beneficial, not what is unbeneficial; I will speak with a mind of loving-kindness, not with inner ill-will.' These five qualities should be established internally. Monks, a monk who wishes to admonish another, having reflected on these five qualities internally, and having established these five qualities internally, should then admonish the other. The Fourth. 5. The Discourse on Entering the Royal Harem 45. Monks, there are these ten disadvantages in entering the royal harem. Which ten? Here, monks, a king is seated with his chief queen. A monk enters there. Either the queen, seeing the monk, smiles, or the monk, seeing the queen, smiles. Then the king thinks: 'Surely, they have done something, or they will do something!' This, monks, is the first disadvantage in entering the royal harem. Furthermore, monks, a king, being busy with many duties, goes to a certain woman and forgets about her. She then conceives a child by him. Then the king thinks: 'No one else enters here, except for a renunciant. Could it be... Perhaps it's the renunciant's doing. This, monks, is the second drawback of entering the royal inner palace. Furthermore, monks, in the royal inner palace, some jewel goes missing. Then the king thinks thus: ‘No one else enters here, except for the renunciant. Perhaps it's the renunciant's doing.’ This, monks, is the third drawback of entering the royal inner palace. Furthermore, monks, in the royal inner palace, secret internal counsels become known outside. Then the king thinks thus: ‘No one else enters here, except for the renunciant. Perhaps it's the renunciant's doing.’ This, monks, is the fourth drawback of entering the royal inner palace. Furthermore, monks, in the royal inner palace, a father plots against his son, or a son plots against his father. Then they think thus: ‘No one else enters here, except for the renunciant. Perhaps it's the renunciant's doing.’ This, monks, is the fifth drawback of entering the royal inner palace. Furthermore, monks, the king places a low-ranking person in a high position. To those to whom that is displeasing, it occurs to them thus: ‘The king is associated with the renunciant. Perhaps it's the renunciant's doing.’ This, monks, is the sixth drawback of entering the royal inner palace. Furthermore, monks, the king places a high-ranking person in a low position. To those to whom that is displeasing, it occurs to them thus: ‘The king is associated with the renunciant. Perhaps it's the renunciant's doing.’ This, monks, is the seventh drawback of entering the royal inner palace. Furthermore, monks, the king dispatches the army at an improper time. To those to whom that is displeasing, it occurs to them thus: ‘The king is associated with the renunciant.