SAMA VILLAGE - Sāmagāma Sutta. Like this I hear. At one time the Blessed One was staying among the Sakkas, in Samagama (Sādi village). At that time, Nigaṇṭha Nātaputta had just passed away in Pāvā. After the death of this person, the Nigaṇṭha divided into two factions, divided among themselves, quarreled with each other, argued with each other, and lived torturing each other with weapons of the tongue. "You don't know this Dharma and this Law, I know this Dharma and this Law. How can you know this Dharma and this Law? You follow the wrong conduct, I follow the right conduct. My words are compatible, His words are not compatible. It is worth mentioning first, he said later; the latter, he said first. What he conceived and presented was reversed. His views have been challenged. He was defeated. Let's go to clear your point of view. Get yourself out of a deadlock if you can! "It seems that the disciples of NigaṇṭhaNātaputta wanted to destroy each other. The NigaṇṭhaNātaputta's white-clad lay disciples themselves were fed up, oppressed, and opposed to the Nigaṇṭhas, because their laws were clumsy, clumsily formulated, ineffective, and undirected. to peace, not by the Chief Enlightenment preached, the stupa was broken, there was no place for him to point. Then the novice Cunda, having settled in the rainy season in Pāvā, visited Venerable Ānanda in Samagama, and after arriving, bowed down to Venerable Ānanda and sat down to one side. After sitting down to one side, novice Cunda said to Venerable Ānanda —Venerable Sir, Nigaṇṭha Nataputtta had passed away in Pāvā. After this person passed away, the Nigaṇṭha split into two factions… the stupa was just broken, there was no place for him to point. Upon hearing this, the venerable Ānanda said to the novice Cunda —Friend Cunda, This is a question worth bringing up to see the Blessed One. Friend Cunda, let us go to see the Blessed One; After arriving, let us present this matter to the Blessed One. —Yes, venerable sir. The novice Cunda obeyed Venerable Ānanda. Then the venerable Ānanda and the novice Cunda went to see the Blessed One, and, having arrived, bowed to him and sat down to one side. After sitting down to one side, the Venerable Ānanda said to the Blessed One - The Blessed One, the novice Cunda said: "Nigaṇṭha Nātaputta has passed away in Pāvā. After this one died, the Nigaṇṭha split into two factions… the stupa was broken, there was no place for him to point.” World-Honored One, I think thus: "After the Blessed One's passing away, do not allow arguments to arise among the Sangha. That argument leads to insecurity for the majority, unhappiness for the majority, loss for the majority, insecurity and suffering for the gods and humans.” —Hey nanda, What do you think? The Dharmas I teach you with superior wisdom, such as the Four Foundations of Mindfulness, the Four Right Efforts, the Four Like-mindedness, the Five Roots, the Five Powers, the Seven Bodhi-sections, and the Eightfold Noble Path. Do you see, Ānanda, that two bhikkhus make different statements about these things? —World-Honored One, the teachings that the Blessed One taught me with superior wisdom, such as the Four Foundations of Mindfulness, the Four Right Efforts, the Four Consequences of the Will, the Five Senses, the Five Powers, the Seven Bodhichittas, and the Eightfold Noble Path, I can't see for you. to two Male-stilts for these different statements falsely. World-Honored One, and those who live with reverence for the Blessed One, after the Buddha's death, there may arise arguments among the Sangha, either about the Sangha's life, or about the Sangha's precepts. (Pātimokkha). That argument brings insecurity for the majority, unhappiness for the majority, insecurity and suffering for the gods and humans. —Being petty, This, Ānanda, is that debate, that is, the debate about the Sangha of the life or the Sangha of the precepts. An argument, Ānanda, arose among the Sangha about the path (magga) or the path of spiritual practice (patipada), which led to the insecurity of the majority, the loss of the majority, restlessness, pain, and suffering. suffering for gods and humans. There are, Ānanda, these six bases of contention. What is six? Here, the bhikkhu is angry and angry. nanda, any Male-stilts angry, angry, he lives without respect, no respect for the Teacher; live without respect, without respect for the Dharma; live without reverence, without respect for the Sangha, and without complete study. This Ānanda, any Male-stilts living without respect, not respect the Teacher; live without respect, without respect for the Dharma; live without respect, without respect for the Sangha; and live unsatisfactory learning, he started an argument among the Sangha. Which argument leads to insecurity for the majority, unhappiness for the majority, loss for the majority, insecurity, and suffering for the gods and humans. If, Ānanda, you find such a basis for controversy, among you or among other people, here, Ānanda, you must diligently put an end to that evil basis of argument. If, Ānanda, you do not see the basis of such controversy, between you or among others; Here, Ānanda, you must follow a line so that there is no future progression on that basis of controversy. There is the cessation of the fundamental evil of that argument, so that there is no continuation to the future about the basis of such controversy. Again, Ānanda, the male-stilts hate and hurt ... envy, greed ... cunning, deceitful ... evil desires, wrong views ... clinging to wisdom, stubbornness, difficult to persuade. Hey nanda, Female-stilts who cling to the position, stubbornly difficult to convince, he lives without respect, no respect for the Teacher; live without respect, without respect for the Dharma; live without respect, without respect for the Sangha; and live unsatisfactory learning. nanda, any Male-stilts live without respect, no respect for the Teacher; live without respect, without respect for the Dharma; live without respect, without respect for the Sangha; and living incompletely his studies, he aroused controversy among the Sangha. Which argument leads to insecurity for the majority, unhappiness for the majority, to the detriment of the majority, insecurity and suffering for the gods and humans, Ānanda, if you see the basis of such an argument, between You or among others, here, Ānanda, you must be diligent in getting rid of that fundamental evil of argument. If, Ānanda, you do not see the basis of such argument, between you or among others, here, Ānanda, you must follow a line so that there is no further progression to the future on that basis of controversy. There is the cessation of the fundamental evil of such debate, so that there is no continuation to the future on such debatable fundamental evils. These dhammas, Ānanda, are the six bases of contention. There are, Ānanda, four avoidance of this. how is four? Avoid the arising of controversy, avoid the arising of criticism, avoid the arising of transgression, avoid the arising of responsibility (kiccadhikaranam: avoidance). These dhammas, Ānanda, are the four avoidances. But, Ānanda, there are these seven cessations to deal with the cessation of dhammas that arise from time to time: the judgment with presence to be given (sammukhavinayo databbo: nii), judgment of recollection should be given (sativinayadatabbo), judgment of non-delusion to be given (amulhavinayo databbo: decision upon admission (patinnaya karetabbam) ), decide on the majority (yebhuya ssika: many people blame the crime), decide according to the criminal's precepts (tassa papiyyasika), cover grass (tinavattha rako: like a rich land). What, Ānanda, is the judgment with presence to be given? Here, Ānanda, the bhikkhus argue: 'Is this dharma, or this is illegal, or this is the law, or this is not? All those bhikkhus, Ānanda, must gather together in harmony, and after having assembled, the dhammanetti must be discussed and analyzed. After regulatory legislation is discussed, analysis, here, how to achieve uniformity, thus avoiding the need to be resolved. So, this Ānanda, is judgment with presence; and so, here is the resolution of some avoidance i.e. using judgment with presence. And what, Ānanda, is the majority decision (yebbuyyasika)? nanda, if those bhikkhus cannot resolve it in that abode, then Ānanda, those bhikkhus should go to a place where there are more bhikkhus, where all the bhikkhus Male-stilts must gather together in harmony; After gathering, the dhammanetti must be discussed and analyzed. After the legal regulation is discussed, analysis, here how, to achieve the same, avoid the need to be resolved. Thus, Ānanda, is the resolution of a few, that is, the use of majority decision. And how, Ānanda, judge recollection? Here, Ānanda, the bhikkhus accuse a bhikkhu of such a grievous crime, or as a brahma, or near Baladi, saying: "Do you remember the venerable one who committed such a serious crime, either Baladi, or near Baladi?" He replied as follows: "Venerable Sirs, I don't remember having committed such a serious crime, either Baladi, or near Baladi." Thus, Ānanda, a judgment of remembrance should be given to that bhikkhu. Thus, Ānanda, is the judgment of recollection. Thus, here is the resolution of some avoidance by means of judgment of remembrance. And what, Ānanda, is the judgment of non-delusion? Here, Ānanda, the bhikkhus accuse a bhikkhu of such a grievous crime, either the pāmalakirti, or near the nanda, saying: “Does the venerable one remember what the venerable one has committed? felony like this, or Baladi, or near Baladi?” He replied as follows: "Venerable Sirs, I don't remember having committed such a serious crime, either Baladi, or near Baladi." That bhikkhu was pressured by the other monks to confess: "Please know, venerable one, if you remember committing such a serious crime, either Baladi, or near Ba--- la-di". That female-stilts answered as follows: "Hey, Hien, I was crazy, my mind is crazy; Because I am such a fool, many things have been done by me, I say not worthy of Sa-Mon. Because I was crazy, I don't remember doing that." nanda, the judgment of non-delusion must be given to that bhikkhu. Thus, Ānanda, is the judgment of non-delusion. And so, here is the resolution of some avoidance, that is, by the judgment of non-delusion. And what is decision, Ānanda, according to confession? Here, Ānanda, accused or not, a bhikkhu remembers a precept, reveals, expounds. That bhikkhu should go to an older bhikkhu, put his robe on one shoulder, pay homage to his feet, sit with his knees bent, clasp his hands, and say the following: "Venerable Sir, I have committed a crime with a name like this, now I repent." The other bhikkhu said as follows: "Do you see?": "I see":: "Will you keep it in the future?": "I will keep it." Thus, Ānanda, is the decision according to the admission, so here is the resolution of some avoidance, that is, by the decision according to the admission. And what, Ānanda, is to decide according to the precept of the offender? Here, Ānanda, the bhikkhus accuse a bhikkhu of such a serious crime, either a pāmala, or near a pāmala, saying: “Does the venerable one remember the venerable one commit a felony like this, or in Baladi, or near Baladi?” He replied as follows: "Venerable Sirs, I don't remember having committed such a serious crime, either Baladi, or near Baladi." That bhikkhu was forced by the other bhikkhus to reveal: "Please know, venerable one, if the venerable one remembers committing a serious crime like this, or Baladi, or near Baladi?" That bhikkhu replied as follows: "Venerable Sirs, I don't remember if I committed such a serious crime, either as a Baladi, or near a Baladi. Chu Hien, I remember that I committed a misdemeanor like this." That bhikkhu was forced by the other monks to reveal: "Please know, venerable one, if you remember committing such a serious crime, either Baladi or near Baladi. ?”. He replied as follows: "Bhikkhus, even if no one asks me, I will confess to committing a misdemeanor like this, how can I, when someone asks me, not admit to committing such a serious crime like this? like this, or Baladi, or near Baladi?” The other said as follows: "Friend, even if you commit this misdemeanor, if you don't ask, you won't confess, how can you commit such a serious crime, or Baladi, or near Baba? -la-di, if you have a question, Can he confess? Please know clearly, if you remember committing a serious crime like this, or Baladi. Or near Baladi?” He replied as follows: "Venerables, I remember, I committed a serious crime like this, either in Baladi, or near Baladi. What I said so, was joking, what I said was to laugh (rava) I don't remember I committed such a serious crime, or Baladi, or near Baladi ". Thus, Ānanda, is decided according to the precept of the offender. And so, here is the resolution of some crime avoidance, ie by deciding according to the precept of the offender. And what, Ānanda, is covering grass? Here, Ānanda, some bhikkhus who live in dispute, quarrel, and argue among themselves, having done many things, have said that they are not worthy of a recluse. All those bhikkhus must gather in harmony with each other. After gathering, A wise, more experienced bhikkhu from a group of bhikkhus, rose from his seat, put his robe on one shoulder, clasped his hands together, and addressed the Sangha, saying: "Venerable Venerables, let's raise up the Sangha. listen to me. When we were living in dispute, arguing, arguing with each other, many things were done and said, unworthy of Sa-Mon's conduct. If the Sangha considers it appropriate, I would like to reveal any precepts of these Venerables and any of mine. For the sake of the Venerables and also for my own benefit, I would like to reveal it among the Sangha, like spreading grass, except for serious crimes, except for those related to lay people." Then a wise, experienced bhikkhu from another group of bhikkhus got up from his seat, put his robe on one shoulder, clasped his hands together, and addressed the Sangha, saying: "Venerable Venerables, let's listen to the Sangha. I. When we lived arguing, arguing, arguing with each other, many things were done, said unworthy Sa-Mon. If the Sangha considers it appropriate, I would like to reveal any precepts of these Venerables and any of mine. For the sake of the Venerables and also for my own benefit, I would like to reveal it among the Sangha, like spreading grass, except for serious crimes, except for those related to lay people." Thus, Ānanda, is the covering of grass, and thus, here is the resolution of certain avoidances, that is, through the covering of grass. There are, Ānanda, these six faculties of recollection of dhammas, which make them endearing, act reverent, lead to reunification, non-dispute, harmony, and oneness. What is six? Here, Ānanda, a bhikkhu abides from bodily kamma, with his companions in the holy life, in crowded places and empty places. The ability to conceive of this dharma, to create loveliness, to act respectfully, leads to unity, non-dispute, harmony, and oneness. And again, nanda, Male-stilts abide from oral karma, with respect to fellow Brahmans, crowded places and empty places. The ability to conceive of this dharma, to create loveliness, to act respectfully, leads to unity, non-dispute, harmony, and oneness. And again, Ānanda, a bhikkhu abides by the karma of his mind towards his fellow Brahmans, in crowded places and in secluded places. The ability to conceive of this dharma produces loveliness, reverence, leads to unity, non-dispute, harmony, and oneness. And again, nanda, with all attainments as dhamma, all benefits obtained according to the dhamma, up to those received in a bowl, a bhikkhu is one who shares such benefits, one who enjoys them with others. The Virtue of Virtue is virtuous. This ability to conceive of this dharma also produces loveliness, reverence, and leads to unity, non-dispute, harmony, and oneness. And again, Ānanda, for all the precepts, without blemish, without blemish, spotless, undefiled, liberated, praised by the wise, free from attachment, leading to meditation, a bhikkhu lives by fulfilling such precepts with his companions in the holy life in public and on the spot. missing people. This ability to conceive of this dharma also produces loveliness, reverence, and leads to unity, non-dispute, harmony, and oneness. And again, Ānanda, with regard to all the noble views, leading to renunciation, leading to rightness, and to the cessation of suffering, for those who practice them, a bhikkhu lives by accomplishing such views with fellow Brahmins in front of crowds and in empty places. The ability to conceive this dharma also creates loveliness, reverence, and leads to reunion, non-dispute, harmony, and oneness. These six inconceivable things, Ānanda, are endearing, reverent, leading to unity, non-dispute, harmony, and oneness. Hey nanda, If you were to uphold and practice these six inconceivable dharmas, at this time Ānanda, what ways of speaking, whether subtle or coarse, do you see that make you unable to endure? —No, venerable sir. —Therefore, Ānanda, uphold and practice these six conceivable dharmas, thus bringing you lasting peace and happiness. Thus the Blessed One preached. Venerable Ānanda happily accepted the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.13/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.