On that occasion Ven. Upāli went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side.

As he was sitting there, he said to the Blessed One, “If the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, is that a Dhamma Saṅgha-unification?”

“Upāli, when the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is a non-Dhamma Saṅgha-unification.

“But if the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, is that a Dhamma Saṅgha-unification?”

“Upāli, when the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is a Dhamma Saṅgha-unification.”

“Lord, how many Saṅgha-unifications are there?”

“Upāli, there are two Saṅgha-unifications: There is the Saṅgha-unification devoid of meaning, endowed with words; and there is the Saṅgha-unification endowed with meaning and endowed with words.

“And which is the Saṅgha-unification devoid of meaning, endowed with words?

“When the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is called a Saṅgha-unification devoid of meaning, endowed with words.

“And which is the Saṅgha-unification endowed with meaning and endowed with words?

“When the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is called a Saṅgha-unification endowed with meaning and endowed with words.

“These are the two Saṅgha-unifications.”

Then Ven. Upāli, having gotten up from his seat, arranged his robe over one shoulder, and raised his hands over the heart to the Blessed One, addressed him in verse,

“Regarding the duties of the Saṅgha,

deliberations & arisen matters

under consideration:

In this case,

in what manner

should a man doing great benefit act?

How is a monk

worthy in his efforts?”

[The Buddha:] “First of all,

for one faultless in virtue,

well-considered in conduct,

with senses well-restrained,

his enemies, insulting him,

can’t criticize him with regard to a rule,

for he has nothing

by which they could criticize him.

One such as this,

established in purity of virtue

he’s fearless,

able to speak,

goes intrepid into the assembly,

doesn’t abandon the purpose,

speaking to the point.

Thus, when asked a question

in the assembly,

he’s neither burned (with anxiety,)

nor abashed.

Speaking at the proper time,

a worthy explanation,

sensible, he delights the assembly

of those who know.

He’s respectful of more senior monks,

but confident in his own teacher’s teaching:

able to investigate,

familiar with what should be spoken,

clever with regard to

the weak points of his opponents,

by which his opponents meet with censure

and the people go along

with the explanation.

He doesn’t give up

his own position,

that solves the problem without harm.

Able to take up errands,

and whatever they tell him

with regard to the duties of the Saṅgha,

he acts and speaks,

sent by the group of monks,

without the thought,

“I’m acting.”

He is learned

in both Vibhaṅgas,

concerning the extent to which

one falls into a base (for an offense),

and how one with an offense

emerges from it.

How one behaves,

such that he gets expelled;

for one who has been expelled,

how he should behave;

rehabilitation

for one who has done his penance:

Proficient in the Vibhaṅgas,

he knows this too.

He’s respectful of the monks

more senior than himself—

new monks,

elders,

and those of middle seniority.

Wise, he practices here for the welfare

of the many people.

This sort of monk, here,

is worthy in his efforts.

The Kosambī Khandhaka, the tenth, (is finished).