“Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha?
“|Bhikkhus,::::| there are these six roots of disputes. What six?
Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
1.) Here, |bhikkhus,::::| a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, dwells without respect and deference toward the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, dwells without respect and deference toward the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, and he does not fulfill the training. That bhikkhu|, bhikkhus,::::| who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If|, bhikkhus,::::| you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If|, bhikkhus,::::| you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
2.) Furthermore, |bhikkhus,::::| a bhikkhu is a |denigrator::who slanders [makkhī]| and |contentious::stubborn, arrogant [paḷāsī]|. When a bhikkhu is a denigrator and contentious, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and he does not fulfill the training. That bhikkhu|, bhikkhus,::::| who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If|, bhikkhus,::::| you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If|, bhikkhus,::::| you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Puna caparaṁ, bhikkhave, bhikkhu issukī hoti maccharī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
3.) Furthermore, |bhikkhus,::::| a bhikkhu is |envious::jealous, covetous [issukī]| and |miserly::stingy, greedy [maccharī]|. When a bhikkhu is envious and miserly, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and he does not fulfill the training. That bhikkhu|, bhikkhus,::::| who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If|, bhikkhus,::::| you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If|, bhikkhus,::::| you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti māyāvī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
4.) Furthermore, |bhikkhus,::::| a bhikkhu is |deceitful::dishonest, cunning [saṭha]| and |hypocritical::pretentious [māyāvī]|. When a bhikkhu is deceitful and hypocritical, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and he does not fulfill the training. That bhikkhu|, bhikkhus,::::| who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If|, bhikkhus,::::| you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If|, bhikkhus,::::| you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti micchādiṭṭhi. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
5.) Furthermore, |bhikkhus,::::| a bhikkhu |has evil desires::has evil wishes [pāpiccho]| and holds |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|. When a bhikkhu has evil desires and holds wrong view, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and he does not fulfill the training. That bhikkhu|, bhikkhus,::::| who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If|, bhikkhus,::::| you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If|, bhikkhus,::::| you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Puna caparaṁ, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
6.) Furthermore, |bhikkhus,::::| a bhikkhu |clings to his own views::who adheres to his own belief system [sandiṭṭhiparāmāsī]|, |holding on tightly::clutching [ādhānaggāhī]|, and |giving up with difficulty::not relinquishing quickly [duppaṭinissaggī]|. When a bhikkhu is clinging to his own views, holding on tightly, and giving up with difficulty, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and he does not fulfill the training. That bhikkhu|, bhikkhus,::::| who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If|, bhikkhus,::::| you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If|, bhikkhus,::::| you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Imāni kho, bhikkhave, cha vivādamūlānī”ti.
These|, bhikkhus,::::| are the six roots of disputes.”