X KOSAMBAKAKKHANDHAKO THE KOSAMBĪ KHANDHAKA

September 21, 2021 Dhamma Paññā 65 Views THE MAHĀVAGGA

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X kosambakakkhandhako

X kosambakakkhandhako

The Kosambī Khandhaka

271. kosambakavivādakathā (Mv.X.1.1)

The Discussion of the Quarrel at Kosambī [BMC: 1 2]

[238] Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme.	At that time the Blessed One was staying at Kosambī, at Ghosita’s monastery.
Tena kho pana samayena aññataro bhikkhu āpattiṁ āpanno hoti.	And at that time, a certain monk fell into an offense.
So tassā āpattiyā āpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti.	He was of the view that that offense was (in fact) an offense. Other monks were of the view that it wasn’t an offense.
So aparena samayena tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	At a later time, he was of the view that the offense was not an offense, and the other monks were of the view that it was an offense.
Athakho te bhikkhū taṁ bhikkhuṁ etadavocuṁ āpattiṁ tvaṁ āvuso āpanno passasetaṁ āpattinti.	Then the monks said to that (the first) monk, “Friend, you have fallen into an offense. Do you see that offense?”
Natthi me āvuso āpatti yamahaṁ passeyyanti.	“I have no offense that I should see, friends.”
Athakho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu.	Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense. [BMC]
(Mv.X.1.2) So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.	But the monk was learned and erudite, had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training.
Athakho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hotha me āyasmanto dhammato vinayato pakkhāti.	Then the monk went to his friends and companions and said, “This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side (I am) in accordance with the Dhamma & Vinaya.” [BMC]
Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe.	So the monk was able to get his friends and companions to be on his side.
Jānapadānaṁ ca sandiṭṭhānaṁ sambhattānaṁ bhikkhūnaṁ santike dūtaṁ pāhesi anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hontu me āyasmanto dhammato vinayato pakkhāti.	He sent a messenger to his friends and companions in the countryside, (saying,) “This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side (I am) in accordance with the Dhamma & Vinaya.”
Alabhi kho so bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.	So the monk was able to get his friends and companions in the countryside to be on his side.
(Mv.X.1.3) Athakho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ anāpatti esā āvuso nesā āpatti anāpanno eso bhikkhu neso bhikkhu āpanno anukkhitto eso bhikkhu neso bhikkhu ukkhitto adhammikena kammena ukkhitto kuppena aṭṭhānārahenāti.	Then those monks—followers of the suspended monk—went to the monks who had suspended him and said to them, “This is a non-offense. This is not an offense. That monk has not fallen into an offense. It’s not the case that he has fallen into an offense. He is unsuspended, not suspended. He was suspended with a non-Dhamma transaction—reversible, not fit to stand.”
Evaṁ vutte ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ āpatti esā āvuso nesā anāpatti āpanno eso bhikkhu neso bhikkhu anāpanno ukkhitto eso bhikkhu neso bhikkhu anukkhitto dhammikena kammena ukkhitto akuppena ṭhānārahena mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethāti.	When that was said, the monks who had suspended him said to his followers, “This is an offense. This is not a non-offense. That monk has fallen into an offense. It’s not the case that he has not fallen into an offense. He is suspended, not unsuspended. He was suspended with a Dhamma transaction—irreversible and fit to stand. Venerable sirs, don’t follow or attend on that suspended monk.”
Evaṁpi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattiṁsu anuparivāresuṁ.	Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.
(Mv.X.1.4) [239] Athakho aññataro bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then a certain monk went to the Blessed One, bowed down, and sat to one side.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca idha bhante aññataro bhikkhu āpattiṁ āpanno ahosi so tassā āpattiyā āpattidiṭṭhi ahosi aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino ahesuṁ	As he was sitting there, he said to the Blessed One, “Lord, here, a certain monk fell into an offense. He was of the view that that offense was (in fact) an offense. Other monks were of the view that it wasn’t an offense.
so aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṁ	“At a later time, he was of the view that the offense was not an offense, and the other monks were of the view that it was an offense.
athakho te bhante bhikkhū taṁ bhikkhuṁ etadavocuṁ āpattiṁ tvaṁ āvuso āpanno passasetaṁ āpattinti	“Then the monks said to that (the first) monk, ‘Friend, you have fallen into an offense. Do you see that offense?’
natthi me āvuso āpatti yamahaṁ passeyyanti	“(He said,) ‘I have no offense that I should see, friends.’
athakho te bhante bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu	“Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense.
so ca bhante bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo	“But the monk is learned and erudite, has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training.
athakho so bhante bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hotha me āyasmanto dhammato vinayato pakkhāti	“Then the monk went to his friends and companions and said, ‘This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side (I am) in accordance with the Dhamma & Vinaya.’
alabhi kho so bhante bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe	“So the monk was able to get his friends and companions to be on his side.
jānapadānaṁpi sandiṭṭhānaṁ sambhattānaṁ santike dūtaṁ pāhesi anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hontu me āyasmanto dhammato vinayato pakkhāti	“He sent a messenger to his friends and companions in the countryside, (saying,) ‘This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side (I am) in accordance with the Dhamma & Vinaya.’
alabhi kho so bhante bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe	“So the monk was able to get his friends and companions in the countryside to be on his side.
athakho te bhante ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ anāpatti esā āvuso nesā āpatti anāpanno eso bhikkhu neso bhikkhu āpanno anukkhitto eso bhikkhu neso bhikkhu ukkhitto adhammikena kammena ukkhitto kuppena aṭṭhānārahenāti	“Then those monks—followers (of the suspended monk)—went to the monks who had suspended him and said to them, ‘This is a non-offense. This is not an offense. That monk has not fallen into an offense. It’s not the case that he has fallen into an offense. He is unsuspended, not suspended. He was suspended with a non-Dhamma transaction—reversible, not fit to stand.’
evaṁ vutte bhante ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ āpatti esā āvuso nesā anāpatti āpanno eso bhikkhu neso bhikkhu anāpanno ukkhitto eso bhikkhu neso bhikkhu anukkhitto dhammikena kammena ukkhitto akuppena ṭhānārahena mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethāti	“When that was said, the monks who had suspended him said to his followers, ‘This is an offense. This is not a non-offense. That monk has fallen into an offense. It’s not the case that he has not fallen into an offense. He is suspended, not unsuspended. He was suspended with a Dhamma transaction that is irreversible and fit to stand. Venerable sirs, don’t follow or attend on that suspended monk.’
evaṁpi kho te bhante ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattanti anuparivārentīti.	“Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.”
(Mv.X.1.5) Athakho bhagavā bhinno bhikkhusaṅgho bhinno bhikkhusaṅghoti uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, (thinking,) “The Saṅgha of monks is split. The Saṅgha of monks is split,” got up from his seat and went to the monks who had suspended (the first monk), and sat down on a seat made ready.
Nisajja kho bhagavā ukkhepake bhikkhū etadavoca mā kho tumhe bhikkhave paṭibhāti no paṭibhāti noti yasmiṁ vā tasmiṁ vā bhikkhuṁ ukkhipitabbaṁ maññittha.	Having sat down, he said to the monks who had suspended (the first monk), “Monks, don’t assume, (thinking,) ‘It’s clear to us. It’s clear to us,’ that in every case a monk should be suspended.
(Mv.X.1.6) Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
Te ce bhikkhave bhikkhū taṁ bhikkhuṁ evaṁ jānanti ayaṁ kho āyasmā bahussuto .pe. sikkhākāmo	“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.
sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma na mayaṁ iminā bhikkhunā saddhiṁ uposathaṁ karissāma vinā iminā bhikkhunā uposathaṁ karissāma bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“(They think,)’If we suspend this monk for not seeing an offense, then we won’t do the uposatha with him. We will do the uposatha without him. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’
Bhedagarukehi bhikkhave bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo.	“Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.
(Mv.X.1.7) Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
Te ce bhikkhave bhikkhū taṁ bhikkhuṁ evaṁ jānanti ayaṁ kho āyasmā bahussuto .pe. sikkhākāmo	“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.’
sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma na mayaṁ iminā bhikkhunā saddhiṁ pavāressāma vinā iminā bhikkhunā pavāressāma	“(They think,) ’If we suspend this monk for not seeing an offense, then we won’t do the Invitation with him. We will do the Invitation without him.
na mayaṁ iminā bhikkhunā saddhiṁ saṅghakammaṁ karissāma vinā iminā bhikkhunā saṅghakammaṁ karissāma	“’We won’t do Saṅgha transactions with him. We will do Saṅgha transactions without him.
na mayaṁ iminā bhikkhunā saddhiṁ āsane nisīdissāma vinā iminā bhikkhunā āsane nisīdissāma	“’We won’t sit on (the same) seat with him. We will sit on a seat separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma vinā iminā bhikkhunā yāgupāne nisīdissāma	“’We won’t sit having conjey with him. We will sit having conjey separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma vinā iminā bhikkhunā bhattagge nisīdissāma	“’We won’t sit in the meal-hall with him. We will sit in the meal-hall separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma vinā iminā bhikkhunā ekacchanne vasissāma	“’We won’t dwell under the same roof with him. We will dwell under a roof separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma	“’We won’t—in line with seniority—bow down to him, stand up to greet him, salute him with hands placed palm-to-palm over the heart, or perform form of respect due to superiors.
bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“’From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’
Bhedagarukehi bhikkhave bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabboti.	“Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.”
(Mv.X.1.8) Athakho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, having explained the matter to the monks who had suspended (the first monk), got up from his seat, went to the followers (of the suspended monk), and sat down on a seat made ready.
Nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca mā kho tumhe bhikkhave āpattiṁ āpajjitvā namha āpannā namha āpannāti āpattiṁ na paṭikātabbaṁ maññittha.	Having sat down he said to them, “Don’t think that, having fallen into an offense, (thinking,) ‘We haven’t fallen (into an offense). We haven’t fallen (into an offense),’ it should not be confessed.
Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidaṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
So ce bhikkhave bhikkhu te bhikkhū evaṁ jānāti ime kho āyasmanto bahussutā .pe. sikkhākāmā.	“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’
nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ	“(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.
sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti na mayā saddhiṁ uposathaṁ karissanti vinā mayā uposathaṁ karissanti bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“’If these monks suspend me for not seeing an offense, then they won’t do the uposatha with me. They’ll do the uposatha without me. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’
Bhedagarukena bhikkhave bhikkhunā paresaṁpi saddhāya sā āpatti desetabbā.	“A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.
Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
So ce bhikkhave bhikkhu te bhikkhū evaṁ jānāti ime kho āyasmanto bahussutā .pe. Sikkhākāmā.	“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’
nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ	“(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.’
sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti na mayā saddhiṁ pavāressanti vinā mayā pavāressanti	“’If these monks suspend me for not seeing an offense, then they won’t do the Invitation with me. They’ll do the Invitation without me.
na mayā saddhiṁ saṅghakammaṁ karissanti vinā mayā saṅghakammaṁ karissanti	“’They won’t do Saṅgha transactions with me. They’ll do Saṅgha transactions without me.
na mayā saddhiṁ āsane nisīdissanti vinā mayā āsane nisīdissanti	“’They won’t sit on (the same) seat with me. They’ll sit on a seat separate from me.
na mayā saddhiṁ yāgupāne nisīdissanti vinā mayā yāgupāne nisīdissanti	“’They won’t sit having conjey with me. They’ll sit having conjey separate from me.
na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti	“’They won’t sit in the meal-hall with me. They’ll sit in the meal-hall separate from me.
na mayā saddhiṁ ekacchanne vasissanti vinā mayā ekacchanne vasissanti	“’They won’t dwell under the same roof with me. They’ll dwell under a roof separate from me.
na mayā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti vinā mayā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti	“’They won’t—in line with seniority—bow down to me, stand up to greet me, salute me with hands placed palm-to-palm over the heart, or perform forms of respect due to superiors to me.
bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“’From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’
Bhedagarukena bhikkhave bhikkhunā paresaṁpi saddhāya sā āpatti desetabbāti.	“A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.”
Athakho bhagavā ukkhittānuvattakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā pakkāmi.	Then the Blessed One, having explained the matter to the followers of the suspended monk, got up from his seat and left.
(Mv.X.1.9) [240] Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti saṅghakammaṁ karonti.	At that time the followers of the suspended monk were performing the Uposatha and Saṅgha transactions right there inside the territory,
Ukkhepakā pana bhikkhū nissīmaṁ gantvā uposathaṁ karonti saṅghakammaṁ karonti.	while the monks who suspended (the first monk) were performing the Uposatha and Saṅgha transactions, having gone outside the territory.
Athakho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then a certain one of the monks who had suspended (the first monk) went to the Blessed One, bowed down, and sat to one side.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca te bhante ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti saṅghakammaṁ karonti mayaṁ pana bhante ukkhepakā bhikkhū nissīmaṁ gantvā uposathaṁ karoma saṅghakammaṁ karomāti.	As he was sitting there, he said to the Blessed One, “Lord, the followers of the suspended monk are performing the Uposatha and Saṅgha transactions right there inside the territory, while we monks who suspended (the first monk) are performing the Uposatha and Saṅgha transactions, having gone outside the territory.”
Te ce bhikkhu ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karissanti saṅghakammaṁ karissanti yathā mayā ñatti ca anussāvanā ca paññattā tesaṁ tāni kammāni dhammikāni bhavissanti akuppāni ṭhānārahāni.	“If the followers of the suspended monk perform the Uposatha, do a Saṅgha transaction in that very same territory in accordance with the motion and announcement formulated by me, those transactions of theirs are in accordance with the Dhamma, irreversible, and fit to stand.
Tumhe ce bhikkhu ukkhepakā bhikkhū tattheva antosīmāya uposathaṁ karissatha saṅghakammaṁ karissatha yathā mayā ñatti ca anussāvanā ca paññattā tumhākampi tāni kammāni dhammikāni bhavissanti akuppāni ṭhānārahāni.	“If you, the monks who suspended (him) perform the Uposatha, do a Saṅgha transaction in that very same territory in accordance with the motion and announcement formulated by me, those transactions of yours are (also) in accordance with the Dhamma, irreversible, and fit to stand.
(Mv.X.1.10) Taṁ kissa hetu.	“Why is that?
Nānāsaṁvāsakā te bhikkhu tumhehi tumhe ca tehi nānāsaṁvāsakā.	“Those monks belong to a separate affiliation from you, and you belong to a separate affiliation from them. [BMC]
Dvemā bhikkhu nānāsaṁvāsakabhūmiyo attanā vā attānaṁ nānāsaṁvāsakaṁ karoti samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā imā kho bhikkhu dve nānāsaṁvāsakabhūmiyo.	“There are these two grounds for being of a separate affiliation: Oneself makes oneself of a separate affiliation or a united Saṅgha suspends one for not seeing (an offense), for not making amends (for an offense), or for not relinquishing (an evil view). These are the two grounds for being of a separate affiliation.
Dvemā bhikkhu samānasaṁvāsakabhūmiyo attanā vā attānaṁ samānasaṁvāsakaṁ karoti samaggo vā naṁ saṅgho ukkhittaṁ osāreti adassane vā appaṭikamme vā appaṭinissagge vā imā kho bhikkhu dve samānasaṁvāsakabhūmiyoti.	“There are these two grounds for being of common affiliation: Oneself makes oneself of a common affiliation or a united Saṅgha restores one who has been suspended for not seeing (an offense), for not making amends (for an offense), or for not relinquishing (an evil view). These are the two grounds for being of common affiliation.”
(Mv.X.2.1) [241] Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsenti hatthaparāmāsaṁ karonti.	And at that time, the monks were arguing, quarreling, and disputing in the meal-hall and in the village. They were showing inappropriate bodily and verbal actions toward each other—seizing one another with the hands.
Manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti hatthaparāmāsaṁ karissantīti.	People criticized and complained and spread it about, “How can the Sakyan contemplatives argue, quarrel, and dispute in the meal-hall and in the village, and show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.	The monks heard the people criticizing, complaining, and spreading it about.
Ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti kathaṁ hi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā .pe. hatthaparāmāsaṁ karissantīti.	Those monks who were modest … criticized and complained and spread it about, “How can the monks argue, quarrel, and dispute in the meal-hall and in the village, and show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?”
Athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
Saccaṁ kira bhikkhave bhikkhū bhattagge antaraghare bhaṇḍanajātā .pe. hatthaparāmāsaṁ karontīti.	“Is it true, monks, that you argue, quarrel, and dispute in the meal-hall and in the village? And show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?”
Saccaṁ bhagavāti.	“It’s true, O Blessed One.”
Vigarahi buddho bhagavā .pe.	The Buddha, the Blessed One, rebuked them …
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked them, he gave a Dhamma talk and addressed the monks,
bhinne bhikkhave saṅghe adhammiyamāne asammodikāya vattamānāya ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma hatthaparāmāsaṁ karissāmāti āsane nisīditabbaṁ	“When the Saṅgha is split and getting along in an uncourteous way, not in accordance with the Dhamma, then one should sit down in a seat (far enough apart from a member of the opposite faction) to the extent that, ‘We won’t exhibit any improper bodily action or verbal action to one another, we won’t seize one another with the hands.’
bhinne bhikkhave saṅghe dhammiyamāne sammodikāya vattamānāya āsanantarikāya nisīditabbanti.	“When the Saṅgha is split and getting along in a courteous way in accordance with the Dhamma, one may sit down leaving the interval of a seat (from a member of the opposite faction).”
(Mv.X.2.2) [242] Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.	And at that time the monks were quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers.
Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ.	They couldn’t resolve the issue.
Athakho aññataro bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then a certain monk went to the Blessed One, bowed down, and sat to one side.
Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca idha bhante bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ sādhu bhante bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyāti.	As he was sitting there, he said to the Blessed One, “Lord, now the monks are quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers. It would be good if the Blessed One could go to them out of sympathy.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One acquiesced with silence.
Athakho bhagavā yena te bhikkhū tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One went to the monks and sat down on a seat made ready.
Nisajja kho bhagavā te bhikkhū etadavoca alaṁ bhikkhave mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādanti.	Having sat down he said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”
Evaṁ vutte aññataro adhammavādī bhikkhu bhagavantaṁ etadavoca āgametu bhante bhagavā dhammasāmī appossukko bhante bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmāti.	When that was said, a certain non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”
Dutiyampi kho bhagavā te bhikkhū etadavoca alaṁ bhikkhave mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādanti.	A second time, the Blessed One said to the monks, “Enough, monks. Don’t argue. Don’t quarrel. Don’t make strife. Don’t dispute.”
Dutiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca āgametu bhante bhagavā dhammasāmī appossukko bhante bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmāti.	A second time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”

272. dīghāvuvatthu

The Case of Dīghāvu

[243] Athakho bhagavā bhikkhū āmantesi	Then the Blessed One addressed the monks:
(Mv.X.2.3) bhūtapubbaṁ bhikkhave bārāṇasiyaṁ brahmadatto nāma Kāsīrājā ahosi aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro.	“Once, monks, in Bārāṇasī, Brahmadatta was the king of Kāsī—rich, prosperous, with many possessions, many troops, many vehicles, many territories, with fully-stocked armories & granaries.
Dīghīti nāma kosalarājā ahosi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro.	“Dīghīti was the king of Kosala—poor, not very prosperous, with few possessions, few troops, few vehicles, few territories, with poorly-stocked armories & granaries.
Athakho bhikkhave brahmadatto Kāsīrājā caturaṅginiṁ senaṁ sannayhitvā dīghītiṁ kosalarājānaṁ abbhuyyāsi.	“So Brahmadatta the king of Kāsī, raising a fourfold army, marched against Dīghīti the king of Kosala.
Assosi kho bhikkhave dīghīti kosalarājā brahmadatto kira Kāsīrājā caturaṅginiṁ senaṁ sannayhitvā maṁ abbhuyyātoti.	“Dīghīti the king of Kosala heard, ‘Brahmadatta the king of Kāsī, they say, has raised a fourfold army and is marching against me.’
Athakho bhikkhave dīghītissa kosalarañño etadahosi brahmadatto kho Kāsīrājā aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro ahaṁ panamhi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro	“Then the thought occurred to him, ‘King Brahmadatta is rich, prosperous… with fully-stocked armories & granaries, whereas I am poor… with poorly-stocked armories & granaries.
Nāhaṁ paṭibalo brahmadattena Kāsīraññā ekasaṅghātaṁpi sahituṁ yannūnāhaṁ paṭikacceva nagaramhā nippateyyanti.	“’I am not competent to stand against even one attack by him. Why don’t I slip out of the city beforehand?”’
Athakho bhikkhave dīghīti kosalarājā mahesiṁ ādāya paṭikacceva nagaramhā nippati.	“So, taking his chief consort, he slipped out of the city beforehand.
Athakho bhikkhave brahmadatto Kāsīrājā dīghītissa kosalarañño balañca vāhanañca janapadañca kosañca koṭṭhāgārañca abhivijiya ajjhāvasati.	“Then King Brahmadatta, conquering the troops, vehicles, lands, armories, & granaries of King Dīghīti, lived in lordship over them.
Athakho bhikkhave dīghīti kosalarājā sapajāpatiko yena bārāṇasī tena pakkāmi anupubbena yena bārāṇasī tadavasari.	“Meanwhile, King Dīghīti had set out for Bārāṇasī together with his consort and, traveling by stages, arrived there.
Tatra sudaṁ bhikkhave dīghīti kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati.	“There he lived with her on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.
(Mv.X.2.3) Athakho bhikkhave dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi.	“Not long afterwards, she became pregnant.
Tassā evarūpo dohaḷo hoti icchati suriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūmiyaṁ ṭhitaṁ passituṁ khaggānañca dhovanaṁ pātuṁ.	“She had a pregnancy wish of this sort: She wanted to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.
Athakho bhikkhave dīghītissa kosalarañño mahesī dīghītiṁ kosalarājānaṁ etadavoca gabbhinimhi deva tassā me evarūpo dohaḷo uppanno icchāmi suriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūmiyaṁ ṭhitaṁ passituṁ khaggānañca dhovanaṁ pātunti.	“She said to King Dīghīti, ‘Your majesty, I am pregnant, and I have a pregnancy wish of this sort: I want to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’
Kuto devi amhākaṁ duggatānaṁ caturaṅginī senā sannaddhā vammikā subhūmiyaṁ ṭhitā khaggānañca dhovananti.	“He said, ‘My queen, where is there for us—fallen on hard times—a fourfold army, armed & arrayed, standing on a parade ground, and water used for washing the swords?’
Sacāhaṁ deva na labhissāmi marissāmīti.	“’If I don’t get this, your majesty, I will die.’”
(Mv.X.2.5) Tena kho pana bhikkhave samayena Brahmadattassa Kāsīrañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti.	“Now at that time the brahman adviser to King Brahmadatta was a friend of King Dīghīti.
Athakho bhikkhave dīghīti kosalarājā yena brahmadattassa Kāsīrañño purohito brāhmaṇo tenupasaṅkami upasaṅkamitvā brahmadattassa Kāsīrañño purohitaṁ brāhmaṇaṁ etadavoca sakhī te samma gabbhinī tassā evarūpo dohaḷo uppanno icchati suriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūmiyaṁ ṭhitaṁ passituṁ khaggānañca dhovanaṁ pātunti.	“So King Dīghīti went to him and, on arrival, said, ‘A lady friend of yours, old friend, is pregnant, and she has a pregnancy wish of this sort: She wants to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’
Tenahi deva mayaṁpi deviṁ passāmāti.	“’In that case, let me see her.’
Athakho bhikkhave dīghītissa kosalarañño mahesī yena brahmadattassa Kāsīrañño purohito brāhmaṇo tenupasaṅkami.	“So King Dīghīti’s consort went to King Brahmadatta’s brahman adviser.
Addasā kho bhikkhave brahmadattassa Kāsīrañño purohito brāhmaṇo dīghītissa kosalarañño mahesiṁ dūrato va āgacchantiṁ disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena dīghītissa kosalarañño mahesī tenañjalimpaṇāmetvā tikkhattuṁ udānaṁ udānesi	“When he saw her coming from afar, he rose from his seat, arranged his robe over one shoulder and, with his hands raised in salutation to her, exclaimed three times,
kosalarājā vata bho kucchigato kosalarājā vata bho kucchigatoti avimanā devi hohi lacchasi suriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūmiyaṁ ṭhitaṁ passituṁ khaggānañca dhovanaṁ pātunti.	“’Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! Don’t be worried, my queen. You will get to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’
(Mv.X.2.6) Athakho bhikkhave brahmadattassa Kāsīrañño purohito brāhmaṇo yena brahmadatto Kāsīrājā tenupasaṅkami upasaṅkamitvā brahmadattaṁ Kāsīrājānaṁ etadavoca tathā deva nimittāni dissanti sve suriyassa uggamanakāle caturaṅginī senā sannaddhā vammikā subhūmiyaṁ tiṭṭhatu khaggā ca dhoviyantūti.	“Then he went to King Brahmadatta and, on arrival, said to him, ‘Your majesty, signs have appeared such that tomorrow at dawn a fourfold army, armed & arrayed, should stand on a parade ground and that the swords should be washed.’
Athakho bhikkhave brahmadatto Kāsīrājā manusse āṇāpesi yathā bhaṇe purohito brāhmaṇo āha tathā karothāti.	“So King Brahmadatta ordered his people, ‘I say, then: Do as the brahman adviser says.’
Alabhi kho bhikkhave dīghītissa kosalarañño mahesī suriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūmiyaṁ ṭhitaṁ passituṁ khaggānañca dhovanaṁ pātuṁ.	“Thus King Dīghīti’s chief consort got to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and got to drink the water used for washing the swords.
Athakho bhikkhave dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṁ vijāyi.	“Then, with the maturing of the fetus, she gave birth to a son.
Tassa dīghāvūti nāmaṁ akaṁsu.	“They named him Dīghāvu [LongLife].
Athakho bhikkhave dīghāvu kumāro nacirasseva viññutaṁ pāpuṇi.	“Not long afterwards, Prince Dīghāvu reached the age of discretion.
(Mv.X.2.7) Athakho bhikkhave dīghītissa kosalarañño etadahosi ayaṁ kho brahmadatto Kāsīrājā bahuno amhākaṁ anatthassa kārako iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ sacāyaṁ amhe jānissati sabbe va tayo ghātāpessati yannūnāhaṁ dīghāvuṁ kumāraṁ bahinagare vāseyyanti.	“The thought occurred to King Dīghīti, ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. If he finds out about us, he will have all three of us killed. Why don’t I send Prince Dīghāvu to live outside of the city?’
Athakho bhikkhave dīghīti kosalarājā dīghāvuṁ kumāraṁ bahinagare vāsesi.	“So King Dīghīti of Kosala had Prince Dīghāvu go and live outside of the city.
Athakho bhikkhave dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi.	“Living there, he in no long time learned all the crafts.
(Mv.X.2.8) [244] Tena kho pana bhikkhave samayena dīghītissa kosalarañño kappako brahmadatte Kāsīraññe paṭivasati.	“Now at that time King Dīghīti’s barber had gone over to King Brahmadatta.
Addasā kho bhikkhave dīghītissa kosalarañño kappako dīghītiṁ kosalarājānaṁ sapajāpatikaṁ bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasantaṁ	“He saw King Dīghīti, together with his consort, living on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.
disvāna yena brahmadatto Kāsīrājā tenupasaṅkami upasaṅkamitvā brahmadattaṁ Kāsīrājānaṁ etadavoca dīghīti deva kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasatīti.	“On seeing them, he went to King Brahmadatta and, on arrival, said to him, ‘Your majesty, King Dīghīti of Kosala, together with his consort, is living on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.’
(Mv.X.2.9) Athakho bhikkhave brahmadatto Kāsīrājā manusse āṇāpesi tenahi bhaṇe dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānethāti.	“So King Brahmadatta ordered his people, ‘I say, then: Go fetch King Dīghīti together with his consort.’
Evaṁ devāti kho bhikkhave te manussā brahmadattassa Kāsīrañño paṭissuṇitvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānesuṁ.	“Responding, ‘As you say, your majesty,’ to the king, they went and fetched King Dīghīti together with his consort.
Athakho bhikkhave brahmadatto Kāsīrājā manusse āṇāpesi tenahi bhaṇe dīghītiṁ kosalarājānaṁ sapajāpatikaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipathāti.	“Then King Brahmadatta ordered his people, ‘I say, then: Having bound King Dīghīti & his consort with a stout rope with their arms pinned tightly against their backs, and having shaved them bald, march them to a harsh-sounding drum from street to street, crossroads to crossroads, evict them out the south gate of the city and there, to the south of the city, cut them into four pieces and bury them in holes placed in the four directions.’
Evaṁ devāti kho bhikkhave te manussā brahmadattassa Kāsīrañño paṭissuṇitvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinenti.	“Responding, ‘As you say, your majesty,’ to the king, the king’s people bound King Dīghīti & his consort with a stout rope, pinning their arms tightly against their backs, shaved them bald, and marched them to a harsh-sounding drum from street to street, crossroads to crossroads.
(Mv.X.2.10) Athakho bhikkhave dīghāvussa kumārassa etadahosi ciraṁ diṭṭhā kho me mātāpitaro yannūnāhaṁ mātāpitaro passeyyanti.	“Then the thought occurred to Prince Dīghāvu, ‘It’s been a long time since I saw my mother & father. What if I were to go see them?’
Athakho bhikkhave dīghāvu kumāro bārāṇasiṁ pavisitvā addasa mātāpitaro daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinente disvāna yena mātāpitaro tenupasaṅkami.	“So he entered Bārāṇasī and saw his mother & father bound with a stout rope, their arms pinned tightly against their backs, their heads shaven bald, being marched to a harsh-sounding drum from street to street, crossroads to crossroads, and he went to them.
Addasā kho bhikkhave dīghīti kosalarājā dīghāvuṁ kumāraṁ dūrato va āgacchantaṁ disvāna dīghāvuṁ kumāraṁ etadavoca mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti.	“King Dīghīti saw Prince Dīghāvu coming from afar, and on seeing him, said, ‘Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.’
(Mv.X.2.11) Evaṁ vutte bhikkhave te manussā dīghītiṁ kosalarājānaṁ etadavocuṁ ummattako ayaṁ dīghīti kosalarājā vippalapati ko imassa dīghāvu kaṁ ayaṁ evamāha mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti.	“When this was said, the people said to him, ‘This King Dīghīti has gone crazy. He’s talking nonsense. Who is Dīghāvu? Why is he saying, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”?’
Nāhaṁ bhaṇe ummattako vippalapāmi apica yo viññū so vibhāvessatīti.	“’I say: I’m not crazy or talking nonsense. He who knows will understand.’
Dutiyampi kho bhikkhave .pe. Tatiyampi kho bhikkhave dīghīti kosalarājā dīghāvuṁ kumāraṁ etadavoca mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti.	“Then a second time… a third time he said, ‘Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.’
Tatiyampi kho bhikkhave te manussā dīghītiṁ kosalarājānaṁ etadavocuṁ ummattako ayaṁ dīghīti kosalarājā vippalapati ko imassa Dīghāvu kaṁ ayaṁ evamāha mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti.	“A third time, the people said to him, ‘This King Dīghīti has gone crazy. He’s talking nonsense. Who is Dīghāvu? Why is he saying, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”?’
Nāhaṁ bhaṇe ummattako vippalapāmi apica yo viññū so vibhāvessatīti.	“’I say: I’m not crazy or talking nonsense. He who knows will understand.’
Athakho bhikkhave te manussā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipitvā gumbaṁ ṭhapetvā pakkamiṁsu.	“Then the king’s people, having marched King Dīghīti together with his chief consort to a harsh-sounding drum from street to street, crossroads to crossroads, evicted them out the south gate of the city and there, to the south of the city, cut them into four pieces, buried them in holes placed in the four directions, stationed guards, and left.
(Mv.X.2.12) Athakho bhikkhave dīghāvu kumāro bārāṇasiṁ pavisitvā suraṁ nīharitvā gumbiye pāyesi.	“Then Prince Dīghāvu, having entered Bārāṇasī, brought out some liquor and got the guards to drink it.
Yadā te mattā ahesuṁ patitā atha kaṭṭhāni saṅkaḍḍhitvā mātāpitūnaṁ sarīraṁ citakaṁ āropetvā aggiṁ datvā pañjaliko tikkhattuṁ citakaṁ padakkhiṇaṁ akāsi.	“When they had fallen down drunk, he collected sticks, made a pyre, raised the bodies of his mother & father onto the pyre, set fire to it, and then circumambulated it three times with his hands raised in salutation.
Tena kho pana bhikkhave samayena brahmadatto Kāsīrājā uparipāsādavaragato hoti.	“Now at that time, King Brahmadatta had gone up to the terrace on top of his palace.
Addasā kho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ pañjalikaṁ tikkhattuṁ citakaṁ padakkhiṇaṁ karontaṁ disvānassa etadahosi nissaṁsayaṁ kho so manusso dīghītissa kosalarañño ñāti vā sālohito vā aho me anatthako na hi nāma me koci ārocessatīti.	“He saw Prince Dīghāvu circumambulating the pyre three times with his hands raised in salutation, and on seeing him, the thought occurred to him, ‘Doubtlessly this person is a relative or blood-kinsman of King Dīghīti. Ah, how unfortunate for me, for there is no one who will tell me what this means!’
(Mv.X.2.13) Athakho bhikkhave dīghāvu kumāro araññaṁ gantvā yāvadatthaṁ kanditvā roditvā vappaṁ puñchitvā bārāṇasiṁ pavisitvā antepurassa sāmantā hatthisālaṁ gantvā hatthācariyaṁ etadavoca icchāmahaṁ ācariya sippaṁ sikkhitunti.	“Then Prince Dīghāvu, having gone into the wilderness and having cried & wept as much as he needed to, dried his tears and entered Bārāṇasī. Going to an elephant stable next to the king’s palace, he said to the chief elephant trainer, ‘Teacher, I want to learn this craft.’
Tenahi bhaṇe māṇavaka sikkhassūti.	“’In that case, young man, you may learn it.’
Athakho bhikkhave dīghāvu kumāro rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi vīṇañca vādesi.	“Then, rising in the last watch of the night, Prince Dīghāvu sang in a sweet voice and played the lute in the elephant stable.
Assosi kho bhikkhave brahmadatto Kāsīrājā rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gītaṁ vīṇañca vāditaṁ sutvāna manusse pucchi ko bhaṇe rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi vīṇañca vādesīti.	“King Brahmadatta, rising in the last watch of the night, heard the sweet-voiced singing & lute-playing in the elephant stable. On hearing it, he asked his people, ‘I say: Who was that, rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?’
(Mv.X.2.14) Amukassa deva hatthācariyassa antevāsī māṇavako rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi vīṇañca vādesīti.	“’Your majesty, a young man—the student of such-and-such an elephant trainer, rising in the last watch of the night, was singing in a sweet voice and playing a lute in the elephant stable.’
Tenahi bhaṇe taṁ māṇavakaṁ ānethāti.	“’I say, then: Go fetch that young man.’
Evaṁ devāti kho bhikkhave te manussā brahmadattassa Kāsīrañño paṭissuṇitvā dīghāvuṁ kumāraṁ ānesuṁ.	“Responding, ‘As you say, your majesty,’ to the king, they went and fetched Prince Dīghāvu.
Athakho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ etadavoca tvaṁ bhaṇe māṇavaka rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi vīṇañca vādesīti.	“Then King Brahmadatta said to Prince Dīghāvu, ‘I say, my young man: Was that you rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?’
Evaṁ devāti.	“’Yes, your majesty.’
Tenahi bhaṇe māṇavaka gāyassu vīṇañca vādehīti.	“’I say then, my young man: Sing and play the lute.’
Evaṁ devāti kho bhikkhave dīghāvu kumāro brahmadattassa Kāsīrañño paṭissuṇitvā ārādhāpekkho mañjunā sarena gāyi vīṇañca vādesi.	“Responding, ‘As you say, your majesty,’ to the king and seeking to win favor, Prince Dīghāvu sang with a sweet voice and played the lute.
Athakho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ etadavoca tvaṁ bhaṇe māṇavaka maṁ upaṭṭhahāti.	“Then King Brahmadatta said to him, ‘I say: You, my young man, are to stay and attend to me.’
Evaṁ devāti kho bhikkhave dīghāvu kumāro brahmadattassa Kāsīrañño paccassosi.	“’As you say, your majesty,’ Prince Dīghāvu responded to the king.
Athakho bhikkhave dīghāvu kumāro brahmadattassa Kāsīrañño pubbuṭṭhāyī ahosi pacchānipātī kiṁkārapaṭissāvī manāpacārī piyavādī.	“Then he rose in the morning before King Brahmadatta, went to bed in the evening after him, did whatever the king ordered, always acting to please him, speaking politely to him.
Athakho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ nacirasseva abbhantarike vissāsikaṭṭhāne ṭhapesi.	“And it was not long before King Brahmadatta placed the prince close to him in a position of trust.
(Mv.X.2.15) Athakho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ etadavoca tenahi bhaṇe māṇavaka rathaṁ yojehi migavaṁ gamissāmāti.	“Then one day King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man: Harness the chariot. I’m going hunting.’
Evaṁ devāti kho bhikkhave dīghāvu kumāro brahmadattassa Kāsīrañño paṭissuṇitvā rathaṁ yojetvā brahmadattaṁ Kāsīrājānaṁ etadavoca yutto kho te deva ratho yassadāni kālaṁ maññasīti.	“Responding, ‘As you say, your majesty,’ to the king, Prince Dīghāvu harnessed the chariot and then said to King Brahmadatta, ‘Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit.’
Athakho bhikkhave brahmadatto Kāsīrājā rathaṁ abhirūhi dīghāvu kumāro rathaṁ pesesi.	“Then King Brahmadatta mounted the chariot, and Prince Dīghāvu drove it.
Tathā tathā rathaṁ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho.	“He drove it in such a way that the king’s entourage went one way, and the chariot another.
Athakho bhikkhave brahmadatto Kāsīrājā dūraṁ gantvā dīghāvuṁ kumāraṁ etadavoca tenahi bhaṇe māṇavaka rathaṁ muñcassu kilantomhi nipajjissāmīti.	“Then, after they had gone far, King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man: Unharness the chariot. I’m tired. I’m going to lie down.’
Evaṁ devāti kho bhikkhave dīghāvu kumāro brahmadattassa Kāsīrañño paṭissuṇitvā rathaṁ muñcitvā paṭhaviyaṁ pallaṅkena nisīdi.	“Responding, ‘As you say, your majesty,’ to the king, Prince Dīghāvu unharnessed the chariot and sat down cross-legged on the ground.
Athakho bhikkhave brahmadatto Kāsīrājā dīghāvussa kumārassa ucchaṅge sīsaṁ katvā seyyaṁ kappesi.	“Then King Brahmadatta lay down, placing his head on Prince Dīghāvu’s lap.
Tassa kilantassa muhuttakeneva niddaṁ okkami.	“As he was tired, he went to sleep right away.
(Mv.X.2.16) Athakho bhikkhave dīghāvussa kumārassa etadahosi ayaṁ kho brahmadatto Kāsīrājā bahuno amhākaṁ anatthassa kārako iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ iminā ca me mātāpitaro hatā ayaṁ khvassa kālo yohaṁ veraṁ appeyyanti kosiyā khaggaṁ nibbāhi.	“Then the thought occurred to Prince Dīghāvu: ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!’ He drew his sword from his scabbard.
Athakho bhikkhave dīghāvussa kumārassa etadahosi pitā kho maṁ maraṇakāle avaca mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti na kho me taṁ paṭirūpaṁ yohaṁ pitu vacanaṁ atikkameyyanti kosiyā khaggaṁ pavesesi.	“But then he thought, ‘My father told me, as he was about to die, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.” It would not be proper for me to transgress my father’s words.’ So he put his sword back in its scabbard.
Dutiyampi kho bhikkhave .pe. Tatiyampi kho bhikkhave dīghāvussa kumārassa etadahosi ayaṁ kho brahmadatto Kāsīrājā bahuno amhākaṁ anatthassa kārako iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ iminā ca me mātāpitaro hatā ayaṁ khvassa kālo yohaṁ veraṁ appeyyanti kosiyā khaggaṁ nibbāhi.	“A second time… A third time the thought occurred to Prince Dīghāvu: ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!’ He drew his sword from his scabbard.
Tatiyampi kho bhikkhave dīghāvussa kumārassa etadahosi pitā kho maṁ maraṇakāle avaca mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti na kho me taṁ paṭirūpaṁ yohaṁ pitu vacanaṁ atikkameyyanti punadeva kosiyā khaggaṁ pavesesi.	“A third time, he thought, ‘My father told me, as he was about to die, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.” It would not be proper for me to transgress my father’s words.’ So once again he put his sword back in its scabbard.
Athakho bhikkhave brahmadatto Kāsīrājā bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsi.	“Then King Brahmadatta suddenly got up—frightened, agitated, unnerved, alarmed.
Athakho bhikkhave dīghāvu kumāro brahmadattaṁ Kāsīrājānaṁ etadavoca kissa tvaṁ deva bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsīti.	“Prince Dīghāvu said to him, ‘Your majesty, why have you gotten up suddenly—frightened, agitated, unnerved, & alarmed?’
Idha maṁ bhaṇe māṇavaka dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi tenāhaṁ bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsinti.	“’I say, my young man: Just now as I was dreaming, Prince Dīghāvu—son of Dīghīti, king of Kosala—struck me down with a sword. That’s why I got up suddenly—frightened, agitated, unnerved, & alarmed.’
(Mv.X.2.17) Athakho bhikkhave dīghāvu kumāro vāmena hatthena brahmadattassa Kāsīrañño sīsaṁ parāmasitvā dakkhiṇena hatthena khaggaṁ nibbāhetvā brahmadattaṁ Kāsīrājānaṁ etadavoca ahaṁ kho so deva dīghītissa kosalarañño putto dīghāvu kumāro bahuno tvaṁ amhākaṁ anatthassa kārako tayā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ tayā ca me mātāpitaro hatā ayaṁ khvassa kālo yohaṁ veraṁ appeyyanti.	“Then Prince Dīghāvu, grabbing King Brahmadatta by the head with his left hand, and drawing his sword from its scabbard with his right, said, ‘I, your majesty, am that very Prince Dīghāvu, son of Dīghīti, king of Kāsī. You have done us great harm. You have seized our troops, vehicles, lands, armories, & granaries. And it was because of you that my mother & father were killed. Now is my chance to wreak vengeance!’
Athakho bhikkhave brahmadatto Kāsīrājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṁ kumāraṁ etadavoca jīvitaṁ me tāta dīghāvu dehi jīvitaṁ me tāta dīghāvu dehīti.	“So King Brahmadatta, dropping his head down to Prince Dīghāvu’s feet, said, ‘Grant me my life, my dear Dīghāvu! Grant me my life, my dear Dīghāvu!’
Kyāhaṁ ussahāmi devassa jīvitaṁ dātuṁ devo kho me jīvitaṁ dadeyyāti.	“’Who am I that I would dare grant life to your majesty? It is your majesty who should grant life to me!’
Tenahi tāta dīghāvu tvañceva me jīvitaṁ dehi ahañca te jīvitaṁ dammīti.	“’In that case, my dear Dīghāvu, you grant me my life and I grant you your life.’
Athakho bhikkhave brahmadatto ca Kāsīrājā dīghāvu ca kumāro aññamaññassa jīvitaṁ adaṁsu pāṇiñca aggahesuṁ sapathañca akaṁsu adūhāya.	“Then King Brahmadatta and Prince Dīghāvu granted one another their lives and, taking one another by the hands, swore an oath to do one another no harm.
Athakho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ etadavoca tenahi tāta dīghāvu rathaṁ yojehi gamissāmāti.	“Then King Brahmadatta said to Prince Dīghāvu, ‘In that case, my dear Dīghāvu, harness the chariot. We will go on.’
Evaṁ devāti kho bhikkhave dīghāvu kumāro brahmadattassa Kāsīrañño paṭissuṇitvā rathaṁ yojetvā brahmadattaṁ Kāsīrājānaṁ etadavoca yutto kho te deva ratho yassadāni kālaṁ maññasīti.	“Responding, ‘As you say, your majesty,’ to the king, Prince Dīghāvu harnessed the chariot and then said to King Brahmadatta, ‘Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit.’
Athakho bhikkhave brahmadatto Kāsīrājā rathaṁ abhirūhi dīghāvu kumāro rathaṁ pesesi.	“Then King Brahmadatta mounted the chariot, and Prince Dīghāvu drove it.
Tathā tathā rathaṁ pesesi yathā yathā nacirasseva senāya samāgacchi.	“He drove it in such a way that it was not long before they met up with the king’s entourage.
(Mv.X.2.18) Athakho bhikkhave brahmadatto Kāsīrājā bārāṇasiṁ pavisitvā amacce pārisajje sannipātāpetvā etadavoca sace bhaṇe dīghītissa kosalarañño puttaṁ dīghāvuṁ kumāraṁ passeyyātha kinti taṁ kareyyāthāti.	“Then King Brahmadatta, having entered Bārāṇasī, had his ministers & councilors convened and said to them, ‘I say, then. If you were to see Prince Dīghāvu, the son of Dīghīti, the king of Kosala, what would you do to him?’
Ekacce amaccā evamāhaṁsu mayaṁ deva hatthe chindeyyāma mayaṁ deva pāde chindeyyāma mayaṁ deva hatthapāde chindeyyāma mayaṁ deva kaṇṇe chindeyyāma mayaṁ deva nāsaṁ chindeyyāma mayaṁ deva kaṇṇanāsaṁ chindeyyāma mayaṁ deva sīsaṁ chindeyyāmāti.	“Different ministers said, ‘We would cut off his hands, your majesty’—‘We would cut off his feet, your majesty’—‘We would cut off his hands & feet, your majesty’—‘We would cut off his ears, your majesty’—‘We would cut off his nose, your majesty’—‘We would cut off his ears & nose, your majesty’—‘We would cut off his head, your majesty.’
Ayaṁ kho so bhaṇe dīghītissa kosalarañño putto dīghāvu kumāro nāyaṁ labbhā kiñci kātuṁ iminā ca me jīvitaṁ dinnaṁ mayā ca imassa jīvitaṁ dinnanti.	“Then the king said, ‘This, I say, is Prince Dīghāvu, the son of Dīghīti, the king of Kāsī. You are not allowed to do anything to him. It was by him that my life was granted to me, and it was by me that his life was granted to him.’
(Mv.X.2.19) Athakho bhikkhave brahmadatto Kāsīrājā dīghāvuṁ kumāraṁ etadavoca yaṁ kho tāta dīghāvu pitā maraṇakāle avaca mā kho tvaṁ tāta dīghāvu dīghaṁ passa mā rassaṁ na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti kinte pitā sandhāya avacāti.	“Then King Brahmadatta said to Prince Dīghāvu, ‘What your father said to you as he was about to die—“Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”—in reference to what did he say that?’
Yaṁ kho me deva pitā maraṇakāle avaca mā dīghanti mā ciraṁ veraṁ akāsīti imaṁ kho me deva pitā maraṇakāle avaca mā dīghanti	“’What my father said to me as he was about to die—“Don’t be far-sighted”—“Don’t bear vengeance for a long time” is what he was saying to me as he was about to die.
yaṁ kho me deva pitā maraṇakāle avaca mā rassanti mā khippaṁ mittehi bhijjitthāti imaṁ kho me deva pitā maraṇakāle avaca mā rassanti	“’And what he said to me as he was about to die—“Don’t be near-sighted”—“Don’t be quick to break with a friend” is what he was saying to me as he was about to die.
yaṁ kho me deva pitā maraṇakāle avaca na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti devena me mātāpitaro hatāti sacāhaṁ devaṁ jīvitā voropeyyaṁ ye devassa atthakāmā te maṁ jīvitā voropeyyuṁ ye me atthakāmā te te jīvitā voropeyyuṁ evantaṁ veraṁ verena na vūpasameyya	“’And what he said to me as he was about to die—“For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”—My mother & father were killed by your majesty. If I were to deprive your majesty of life, those who hope for your majesty’s well-being would deprive me of life. And those who hope for my well-being would deprive them of life. And in that way vengeance would not be settled by vengeance.
idāni ca pana me devena jīvitaṁ dinnaṁ mayā ca devassa jīvitaṁ dinnaṁ evantaṁ veraṁ averena vūpasantaṁ imaṁ kho me deva pitā maraṇakāle avaca na hi tāta dīghāvu verena verā sammanti averena hi tāta dīghāvu verā sammantīti.	“’But now I have been granted my life by your majesty, and your majesty has been granted your life by me. And in this way vengeance has been settled by non-vengeance. That is what my father was saying to me as he was about to die.’
(Mv.X.2.20) Athakho bhikkhave brahmadatto Kāsīrājā acchariyaṁ vata bho abbhutaṁ vata bho yāva paṇḍito ayaṁ dīghāvu kumāro yatra hi nāma pituno saṅkhittena bhāsitassa vitthārena atthaṁ ājānissatīti pettikaṁ balañca vāhanañca janapadañca kosañca koṭṭhāgārañca paṭipādesi dhītarañca adāsi.	“Then King Brahmadatta said, ‘Isn’t it amazing! Isn’t it astounding! How wise this Prince Dīghāvu is, in that he can understand in full the meaning of what his father said in brief!’ So he returned his father’s troops, vehicles, lands, armories, & granaries to him, and gave him his daughter in marriage.
Tesaṁ hi nāma bhikkhave rājūnaṁ ādinnadaṇḍānaṁ ādinnasatthānaṁ evarūpaṁ khantisoraccaṁ bhavissatīti.	“Such, monks, is the forbearance & gentleness of kings who wield the scepter, who wield the sword.
Idha kho pana taṁ bhikkhave sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cāti.	“So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will be their equal in forbearance & gentleness.”
[245] Tatiyampi kho bhagavā te bhikkhū etadavoca alaṁ bhikkhave mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādanti.	A third time, the Blessed One said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”
Tatiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca āgametu bhante bhagavā dhammasāmī appossukko bhante bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmāti.	A third time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”
Athakho bhagavā pariyādinnarūpā kho ime moghapurisā nayime sukarā saññāpetunti uṭṭhāyāsanā pakkāmi.	Then the Blessed One, (thinking,) “These worthless men are hopeless—they’re not easy to convince,” got up from his seat and left.
Dīghāvubhāṇavāraṁ paṭhamaṁ.	The first recitation section, on Dīghāvu, (is finished).
(Mv.X.3.1) [246] Athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi	Then, early in the morning, the Blessed One put on his robes and, carrying his bowl and outer robes, went into Kosambī for alms.
kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya saṅghamajjhe ṭhitako va imā gāthāyo abhāsi	Having gone for alms in Kosambī, after returning from the almsround, after the meal, having set his dwelling in order, taking his robes & bowl, standing in the midst of the Saṅgha he recited these verses:
[247] Puthusaddo samajano na bālo koci maññatha saṅghasmiṁ bhijjamānasmiṁ nāññaṁ bhiyyo amaññaruṁ.	The sound of the crowd, men on the same level: No-one thinks himself a fool. Though the Saṅgha is splitting, No-one can think of anything better.
Parimuṭṭhā paṇḍitā bhāsā vācāgocarabhāṇino yāvicchanti mukhāyāmaṁ yena nītā na taṁ vidū.	Totally forgotten: the words of the wise— declaring the right range of speech. They stretch out their mouths as far as they want. Where it will lead they don’t know.
Akkocchi maṁ avadhi maṁ ajini maṁ ahāsi me ye ca taṁ upanayhanti veraṁ tesaṁ na sammati.	‘He insulted me, hit me, beat me, robbed me’ —for those who brood on this, hostility isn’t stilled.
Akkocchi maṁ avadhi maṁ ajini maṁ ahāsi me ye ca taṁ upanayhanti veraṁ tesaṁ na sammati.	He insulted me, hit me, beat me, robbed me’— for those who don’t brood on this, hostility is stilled.
Na hi verena verāni sammantīdha kudācanaṁ averena ca sammanti esa dhammo sanantano.	Hostilities aren’t stilled through hostility, regardless. Hostilities are stilled through non-hostility: this, an unending truth.
Pare ca na vijānanti mayamettha yamāmhase. Ye ca tattha vijānanti tato sammanti medhagā.	Unlike those who don’t realize that we’re here on the verge of perishing, those who do: their quarrels are stilled. [=Dhp 3-6]
Aṭṭhicchiddā pāṇaharā gavāssadhanahārino raṭṭhaṁ vilumpamānānaṁ tesaṁpi hoti saṅgati.	Bone-breakers, killers, robbers, cattle and horse thieves, Those who plunder the land: Even they have their fellowship.
Kasmā tumhāka no siyā.	Why shouldn’t you have yours?
Sace labhetha nipakaṁ sahāyaṁ saddhiñcaraṁ sādhuvihāridhīraṁ abhibhuyya sabbāni parissayāni careyya tenattamano satīmā.	If you gain a mature companion— a fellow traveler, right-living, enlightened— overcoming all dangers go with him, gratified, mindful.
No ce labhetha nipakaṁ sahāyaṁ saddhiñcaraṁ sādhuvihāridhīraṁ rājāva raṭṭhaṁ vijitaṁ pahāya eko care mātaṅgaraññeva nāgo.	If you don’t gain a mature companion— a fellow traveler, right-living, enlightened— go alone like a king renouncing his kingdom, like the elephant in the Mātaṅga wilds, his herd.
Ekassa caritaṁ seyyo natthi bāle sahāyatā. eko care na ca pāpāni kayirā appossukko mātaṅgaraññeva nāgoti.	Going alone is better, there’s no companionship with a fool. Go alone, doing no evil, at peace, like the elephant in the Mātaṅga wilds. [=Dhp 328-330]

273. bālakaloṇakagamanakathā (Mv.X.4.1)

The Discussion of Going to Bālakaloṇaka

[248] Athakho bhagavā saṅghamajjhe ṭhitako va imā gāthāyo bhāsitvā yena bālakaloṇakārakagāmo tenupasaṅkami.	Having recited these verses while standing in the midst of the Saṅgha, the Blessed One went to Bālakaloṇakāraka Village.
Tena kho pana samayena āyasmā bhagu bālakaloṇakārakagāme viharati.	At that time, Ven. Bhāgu was living near Bālakaloṇakāraka Village.
Addasā kho āyasmā bhagu bhagavantaṁ dūrato va āgacchantaṁ disvāna āsanaṁ paññāpesi pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi paccuggantvā pattacīvaraṁ paṭiggahesi.	Ven. Bhāgu saw the Blessed One coming from afar, and on seeing him laid out a seat. Having set out water for washing his feet, a foot-stool, and a foot-washing block, he went out to receive his robes & bowl.
Nisīdi bhagavā paññatte āsane nisajja pāde pakkhālesi.	The Blessed One sat down on the seat laid out and washed his feet.
Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Ven. Bhagu, having bowed to the Blessed One, sat to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca kacci bhikkhu khamanīyaṁ kacci yāpanīyaṁ kacci piṇḍakena na kilamasīti.	As he was sitting there, the Blessed One said to him, “Is it agreeable, monk? Are you getting by? Are you tired from going for alms?”
Khamanīyaṁ bhagavā yāpanīyaṁ bhagavā na cāhaṁ bhante piṇḍakena kilamāmīti.	“It’s tolerable, Lord. I’m getting by. And I’m not tired from going for alms.”
Athakho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.	Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Bhagu with a Dhamma talk, got up from his seat and went to the Eastern Bamboo Park.

274. pācīnavaṃsadāyagamanakathā (Mv.X.4.2)

The Discussion of Going to the Eastern Bamboo Park

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimbilo pācīnavaṁsadāye viharanti.	At that time, Ven. Anuruddha, Ven. Nandiya, and Ven. Kimbila were staying in the Eastern Bamboo Park.
Addasā kho dāyapālo bhagavantaṁ dūrato va āgacchantaṁ disvāna bhagavantaṁ etadavoca mā samaṇa etaṁ dāyaṁ pāvisi santettha tayo kulaputtā attakāmarūpā viharanti mā tesaṁ aphāsumakāsīti.	The park warden saw the Blessed One coming in the distance and on seeing him said to him, “Contemplative, don’t enter the park. There are three young men living there, desiring their own (welfare). Don’t make them uncomfortable.”
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa sutvāna dāyapālaṁ etadavoca mā āvuso dāyapāla bhagavantaṁ vāresi satthā no bhagavā anuppattoti.	Ven. Anuruddha heard the park warden conversing with the Blessed One and, on hearing them, said to the park warden, “Friend park warden, don’t keep out the Blessed One. Our Teacher, the Blessed One, has arrived.”
Athakho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimbilo tenupasaṅkami upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimbilaṁ etadavoca abhikkamathāyasmanto abhikkamathāyasmanto satthā no bhagavā anuppattoti.	Then Ven. Anuruddha went to Ven. Nandiya and Ven. Kimbila and, on arrival, said to them, “Come out, venerables! Come out, venerables! Our Teacher, the Blessed One has arrived.”
(Mv.X.4.3) Athakho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimbilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi eko āsanaṁ paññāpesi eko pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi.	Then Ven. Anuruddha, Ven. Nandiya, and Ven. Kimbila went out to greet the Blessed One. One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stool, and a foot-washing block.
Nisīdi bhagavā paññatte āsane nisajja pāde pakkhālesi.	The Blessed One sat down on the seat laid out and washed his feet.
Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Having bowed down to the Blessed One, they also sat to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca kacci vo anuruddhā khamanīyaṁ kacci yāpanīyaṁ kacci piṇḍakena na kilamathāti.	As they were sitting there, the Blessed One said to Ven. Anuruddha, “Is it tolerable for you, Anuruddha1? Are you getting by? Are you tired from going for alms?” 1. The Buddha uses the plural form Anuruddha’s name as a form of address here, meaning that he is addressing Anuruddha and the others.
Khamanīyaṁ bhagavā yāpanīyaṁ bhagavā na ca mayaṁ bhante piṇḍakena kilamāmāti.	“It’s tolerable, Lord. We’re getting by. And we’re not tired from going for alms.”
Kacci pana vo anuruddhā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathāti.	“But, Anuruddha, are you living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection?”
Taggha te mayaṁ bhante samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmāti.	“Indeed, Lord, we are living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection.”
Yathākathaṁ pana tumhe anuruddhā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathāti.	“But, Anuruddha, how are you living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection?”
(Mv.X.4.4) Idha mayhaṁ bhante evaṁ hoti lābhā vata me suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmīti	“Here, Lord, the thought occurs to us, ‘It’s a gain for me, a great gain, that I am living with companions of this sort in the holy life.’
tassa mayhaṁ bhante imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca	“We are set on bodily acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs.
mettaṁ vacīkammaṁ mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca	“We are set on verbal and mental acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs.
tassa mayhaṁ bhante evaṁ hoti yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyanti	“The thought occurs to us, ‘Why don’t I, having put aside my own thoughts, conduct myself in line with the thoughts of these venerable ones.’
so kho ahaṁ bhante sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi	“And having put aside my own thoughts, I do conduct myself in line with the thoughts of these venerable ones.
nānā hi kho no bhante kāyā ekañca pana maññe cittanti.	“Our bodies are separate, Lord, but we are as if one in mind.”
Āyasmāpi kho nandiyo āyasmāpi kho kimbilo bhagavantaṁ etadavoca mayhaṁpi kho bhante evaṁ hoti lābhā vata me suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmīti tassa mayhaṁ bhante imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca mettaṁ vacīkammaṁ mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca tassa mayhaṁ bhante evaṁ hoti yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyanti so kho ahaṁ bhante sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi Nānā hi kho no bhante kāyā ekañca pana maññe cittanti	Ven. Nandiya and Ven. Kimbila said to the Blessed One, “Here, Lord, the thought occurs to us also, ‘It’s a gain for me, a great gain, that I am living with companions of this sort in the holy life.’ We are set on bodily acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs. We are set on verbal and mental acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs. The thought occurs to us, ‘Why don’t I, having put aside my own thoughts, conduct myself in line with the thoughts of these venerable ones.’ And having put aside my own thoughts, I do conduct myself in line with the thoughts of these venerable ones. Our bodies are separate, Lord, but we are one in mind, as it were.
evaṁ kho mayaṁ bhante samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmāti.	“This, lord, is how we are living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection.”
(Mv.X.4.5) Kacci pana vo anuruddhā appamattā ātāpino pahitattā viharathāti.	“But, Anuruddha, do you remain heedful, ardent, and resolute?”
Taggha mayaṁ bhante appamattā ātāpino pahitattā viharāmāti.	“Indeed, Lord, we remain heedful, ardent, and resolute.”
Yathākathaṁ pana tumhe anuruddhā appamattā ātāpino pahitattā viharathāti.	“But, Anuruddha, how do you remain heedful, ardent, and resolute?”
Idha bhante amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññāpeti pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati avakkārapātiṁ dhovitvā upaṭṭhāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti	“Here, Lord, whichever of us returns first from going to the village for alms arranges the seats; sets out water for washing the feet, a foot-stool, and a foot-washing block; washes the refuse bucket and sets it out; and sets out water for drinking and water for using.
yo pacchā gāmato piṇḍāya paṭikkamati sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati no ce ākaṅkhati apaharite vā chaḍḍeti appāṇake vā udake opilāpeti	“Whoever returns afterwards from going to the village for alms eats the left-overs—if there are any and if he wants to—and if not he throws them out in a place where there are no crops, or dumps them into water without living beings in it.
so āsanaṁ uddharati pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti avakkārapātiṁ dhovitvā paṭisāmeti pānīyaṁ paribhojanīyaṁ paṭisāmeti bhattaggaṁ sammajjati	“He picks up the seats; puts away the water for washing the feet, foot-stool, and foot-washing block; washes and puts away the refuse bucket; puts away the water for drinking and water for using; and sweeps the meal-hall.
yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti	“Whoever sees that the drinking-water pitcher, using-water pitcher, or rinsing-water pitcher (in the bathroom) are low or empty refills it.
sacassa hoti avisayhaṁ hatthavikārena dutiyaṁpi āmantetvā hatthavilaṅghakena upaṭṭhāpema	“If it occurs to him, ‘It’s too much for me,’ calling another by waving—using hand signals—we refill it.
na tveva mayaṁ bhante tappaccayā vācaṁ bhindāma	“Thus, Lord, we don’t, for that reason, break out into speech.
pañcāhikaṁ kho pana mayaṁ bhante sabbarattiyā dhammiyā kathāya sannisīdāma	“And every five days we spend the whole night sitting together discussing the Dhamma.
evaṁ kho mayaṁ bhante appamattā ātāpino pahitattā viharāmāti.	“That’s how we remain heedful, ardent, and resolute.”

275. Pārileyyakagamanakathā (Mv.X.4.6)

The Discussion of Going to Pārileyyaka

athakho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimbilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pārileyyakaṁ tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena pārileyyakaṁ tadavasari.	Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Anuruddha, Ven. Nandiya, and Ven. Kimila with a Dhamma talk, got up from his seat and set out on a wandering tour toward Pārileyyaka, and, wandering by stages, arrived at Pārileyyaka.
Tatra sudaṁ bhagavā pārileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.	There he stayed in Pārileyyaka in the protected forest grove at the root of the auspicious Sal tree.
[249] Athakho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi	Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness:
ahaṁ kho pubbe ākiṇṇo na phāsuṁ vihāsiṁ tehi kosambikehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehi	“Before I was living unpleasantly, hemmed in by those Kosambī monks—quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha.
somhi etarahi eko adutiyo sukhaṁ phāsuṁ viharāmi aññatreva tehi kosambikehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehīti.	“ Now I’m alone, without a second. I live pleasantly and in ease, away from those Kosambī monks—quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha.”
Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi	It so happened that a certain bull elephant was living hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants.
chinnaggāni ceva tiṇāni khādati	He fed off grass with cut-off tips.
obhaggobhaggañcassa sākhābhaṅgaṁ khādanti	They chewed up his stash of broken-off branches.
āvilāni ca pānīyāni pivati	He drank disturbed water.
ogāhañcassa otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.	And when he went down to his bathing-place, cow-elephants went along, banging up against his body.
Athakho tassa hatthināgassa etadahosi ahaṁ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi chinnaggāni ceva tiṇāni khādāmi obhaggobhaggañca me sākhābhaṅgaṁ khādanti āvilāni ca pānīyāni pivāmi ogāhañca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti	The thought occurred to him: “I now live hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with cut-off tips. They chew up my stash of broken-off branches. I drink disturbed water. And when I go down to my bathing place, cow-elephants go along, banging up against my body.
yannūnāhaṁ eko va gaṇasmā vūpakaṭṭho vihareyyanti.	“What if I were to live alone, apart from the crowd?”
(Mv.X.4.7) Athakho so hatthināgo yūthā apakkamma yena pārileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami upasaṅkamitvā soṇḍāya bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti apaharitañca karoti.	So the bull elephant, leaving the herd, went to Pārileyyaka, to the protected forest grove and the root of the auspicious sal tree. He went to the Blessed One and on arrival brought drinking water and washing water for the Blessed One with his trunk and kept the grass down.
Athakho tassa hatthināgassa etadahosi ahaṁ kho pubbe ākiṇṇo na phāsuṁ vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi chinnaggāni ceva tiṇāni khādiṁ obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu āvilāni ca pānīyāni apāyiṁ ogāhañca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu	Then this train of thought arose in the awareness of the bull elephant, “Before, I lived unpleasantly—hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I fed off grass with cut-off tips. They chewed up my stash of broken-off branches. I drank disturbed water. And when I went down to my bathing place, cow-elephants went along, banging up against my body.
somhi etarahi eko adutiyo sukhaṁ phāsuṁ viharāmi aññatreva hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehīti.	“But now I’m alone, without a second. I live pleasantly—not hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants.”
Athakho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi	Then the Blessed One, realizing his own seclusion and knowing the train of thought in the bull elephant’s awareness, on that occasion exclaimed:
etaṁ nāgassa nāgena īsādantassa hatthino sameti cittaṁ cittena yadeko ramatī vaneti.	This harmonizes mind with mind— the great one’s with the great one’s— the elephant with tusks like chariot poles: that each finds joy, alone, in the forest.
(Mv.X.5.1) [250] Athakho bhagavā pārileyyake yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena sāvatthī tadavasari.	Then the Blessed One, having stayed at Pārileyyaka as long as he liked, set out on a wandering tour toward Sāvatthī and, wandering by stages, arrived at Sāvatthī.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	There at Sāvatthī he stayed in Jeta’s grove, Anāthapiṇḍika’s monastery.
[251] Athakho kosambikānaṁ upāsakānaṁ etadahosi	Then the thought occurred to the lay-followers of Kosambī,
ime kho ayyā kosambikā bhikkhū bahuno amhākaṁ anatthassa kārakā	“These masters, the Kosambī monks, have done us a lot of harm.
imehi ubbāḷho bhagavā pakkanto	“Annoyed by them, the Blessed One left.
handa mayaṁ ayye kosambike bhikkhū neva abhivādeyyāma na paccuṭṭheyyāma na añjalikammaṁ sāmīcikammaṁ kareyyāma na sakkareyyāma na garukareyyāma na māneyyāma na pūjeyyāma upagatānaṁpi piṇḍakaṁ na dajjeyyāma	“Let’s not bow down to them, stand up to greet them, salute them with hands placed palm-to-palm over the heart, honor them, show them respect, venerate them, do homage to them, or give them alms when they approach.
evaṁ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṁ vā pasādessantīti.	“Thus not honored by us, nor shown respect, venerated, nor done homage to, being brushed off rudely, will leave or disrobe or regain the confidence of the Blessed One.”
(Mv.X.5.2) Athakho kosambikā upāsakā kosambike bhikkhū neva abhivādesuṁ na paccuṭṭhesuṁ na añjalikammaṁ sāmīcikammaṁ akaṁsu na sakkariṁsu na garukariṁsu na mānesuṁ na pūjesuṁ upagatānaṁpi piṇḍakaṁ na adaṁsu.	So the lay-followers of Kosambī didn’t bow down to the Kosambī monks, stand up to greet them, salute them with hands placed palm-to-palm over the heart, honor them, show them respect, venerate them, do homage to them, or give them alms when they approached.
Athakho kosambikā bhikkhū kosambikehi upāsakehi asakkariyamānā agarukariyamānā amāniyamānā apūjiyamānā asakkārapakatā evamāhaṁsu handa mayaṁ āvuso sāvatthiṁ gantvā bhagavato santike imaṁ adhikaraṇaṁ vūpasameyyāmāti.	And the thought occurred to the Kosambī monks as they were not being honored by the lay-followers of Kosambī, nor shown respect, venerated, nor done homage to, and being brushed off rudely, “Friends, let’s go to Sāvatthī and settle this issue in the Blessed One’s presence.”

276. aṭṭhārasavatthukathā

The Discussion of the Eighteen Grounds [BMC]

Athakho kosambikā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthī tenupasaṅkamiṁsu.	Then the Kosambī monks, having set their lodgings in order, taking their robes & bowls, went to Sāvatthī.
(Mv.X.5.3) [252] Assosi kho āyasmā sārīputto te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.	Ven. Sāriputta heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”
Athakho āyasmā sārīputto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinno kho āyasmā sārīputto bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti	As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.
kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.	“How am I to behave with regard to these monks?”
Tenahi tvaṁ sārīputta yathā dhammo tathā patiṭṭhāhīti.	“In that case, Sāriputta, take your stance in line with the Dhamma.”
Kathāhaṁ bhante jāneyyaṁ dhammaṁ vā adhammaṁ vāti.	“And how should I know what is Dhamma and what is not-Dhamma?”
(Mv.X.5.4) Aṭṭhārasahi kho sārīputta vatthūhi adhammavādī jānitabbo	“Sāriputta, there are these eighteen grounds by which a speaker of not-Dhamma is to be known.
idha sārīputta bhikkhu adhammaṁ dhammoti dīpeti dhammaṁ adhammoti dīpeti avinayaṁ vinayoti dīpeti vinayaṁ avinayoti dīpeti	“Here, Sāriputta, a monk explains not-Dhamma as ‘Dhamma’, Dhamma as ‘not-Dhamma’, not-Vinaya as ‘Vinaya’, Vinaya as ‘not-Vinaya’,
abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti	“what was not spoken, not mentioned by the Tathāgata as ‘spoken, mentioned by the Tathāgata’, what was spoken, mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’,
anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti	“what was not regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’, what was regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’,
appaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti paññattaṁ tathāgatena appaññattaṁ tathāgatenāti dīpeti	“what was not formulated by the Tathāgata as ‘formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘not formulated by the Tathāgata’,
anāpattiṁ āpattīti dīpeti āpattiṁ anāpattīti anāpattīti dīpeti	“a non-offense as ‘an offense’, an offense as ‘a non-offense’,
lahukaṁ āpattiṁ garukā āpattīti dīpeti garukaṁ āpattiṁ lahukā āpattīti dīpeti	“a light offense as ‘a heavy offense’, a heavy offense as ‘a light offense’,
anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti [ME: sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti]	“an offense leaving a remainder as ‘an offense leaving no remainder’, an offense leaving no remainder as ‘an offense leaving a remainder’,
duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti	“a serious offense as ‘a not-serious offense’, a not-serious offense as ‘a serious offense.’
imehi kho sārīputta aṭṭhārasahi vatthūhi adhammavādī jānitabbo	“These are the eighteen grounds by which a speaker of not-Dhamma is to be known.
(Mv.X.5.5) aṭṭhārasahi ca kho sārīputta vatthūhi dhammavādī jānitabbo	“There are these eighteen grounds by which a speaker of Dhamma is to be known.
idha sārīputta bhikkhu adhammaṁ adhammoti dīpeti dhammaṁ dhammoti dīpeti avinayaṁ avinayoti dīpeti vinayaṁ vinayoti dīpeti	“Here, Sāriputta, a monk explains not-Dhamma as ‘not-Dhamma’, Dhamma as ‘Dhamma’, not-Vinaya as ‘not-Vinaya’, Vinaya as ‘Vinaya’,
abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti	“what was not spoken, not mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’, what was spoken, mentioned by the Tathāgata as ‘spoken, mentioned by the Tathāgata’,
anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti	“what was not regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’, what was regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’,
appaññattaṁ tathāgatena appaññattaṁ tathāgatenāti dīpeti paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti anāpattiṁ anāpattīti dīpeti āpattiṁ āpattīti dīpeti	“what was not formulated by the Tathāgata as ‘not formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘formulated by the Tathāgata’, a non-offense as ‘a non-offense’, an offense as ‘an offense’,
lahukaṁ āpattiṁ lahukā āpattīti dīpeti garukaṁ āpattiṁ garukā āpattīti dīpeti	“a light offense as ‘a light offense’, a heavy offense as ‘a heavy offense’,
sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti	“an offense leaving a remainder as ‘an offense leaving a remainder’, an offense leaving no remainder as ‘an offense leaving no remainder’,
duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti	“a serious offense as ‘a serious offense’, a not-serious offense as ‘a not-serious offense.’
imehi kho sārīputta aṭṭhārasahi vatthūhi dhammavādī jānitabboti.	“These are the eighteen grounds by which a speaker of Dhamma is to be known.”
(Mv.X.5.6) [253] Assosi kho āyasmā mahāmoggallāno .pe.	Ven. Mahā Moggallāna heard …
Assosi kho āyasmā mahākassapo assosi kho āyasmā mahākaccāno assosi kho āyasmā mahākoṭṭhito assosi kho āyasmā mahākappino assosi kho āyasmā mahācundo assosi kho āyasmā anuruddho assosi kho āyasmā revato assosi kho āyasmā upāli assosi kho āyasmā ānando assosi kho āyasmā rāhulo te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.	Ven. Mahā Kassapa … Ven. Mahā Kaccāna … Ven. Mahā Koṭṭhita … Ven. Mahā Kappina … Ven. Mahā Cunda … Ven. Anuruddha … Ven. Revata … Ven. Upāli … Ven. Ānanda … Ven. Rāhula heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”
Athakho āyasmā rāhulo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Ven. Rāhula went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti	As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.
kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.	“How am I to behave with regard to these monks?”
Tenahi tvaṁ rāhula yathā dhammo tathā patiṭṭhāhīti.	“In that case, Rāhula, take your stance in line with the Dhamma.”
Kathāhaṁ bhante jāneyyaṁ dhammaṁ vā adhammaṁ vāti.	“And how should I know what is Dhamma and what is not-Dhamma?”
Aṭṭhārasahi kho rāhula vatthūhi adhammavādī jānitabbo .pe. Imehi kho rāhula aṭṭhārasahi vatthūhi adhammavādī jānitabbo	“Rāhula, there are these eighteen grounds by which a speaker of not-Dhamma is to be known. … These are the eighteen grounds by which a speaker of not-Dhamma is to be known.
aṭṭhārasahi ca kho rāhula vatthūhi dhammavādī jānitabbo .pe. Imehi kho rāhula aṭṭhārasahi vatthūhi dhammavādī jānitabboti.	“There are these eighteen grounds by which a speaker of Dhamma is to be known. … These are the eighteen grounds by which a speaker of Dhamma is to be known.”
(Mv.X.5.7) [254] Assosi kho mahāpajāpatī gotamī te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.	Mahāpajāpatī Gotamī heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”
Athakho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side.
Ekamantaṁ ṭhitā kho mahāpajāpatī gotamī bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.	As she was standing there, she said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. How am I to behave with regard to these monks?”
Tenahi tvaṁ gotami ubhayattha dhammaṁ suṇa ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi yaṁ ca kiñci bhikkhunīsaṅghena bhikkhusaṅghato paccāsiṁsitabbaṁ sabbantaṁ dhammavādito va paccāsiṁsitabbanti.	“In that case, Gotamī, listen to the Dhamma from both sides. Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma. And whatever the Saṅgha of bhikkhunīs expects from the Saṅgha of bhikkhus should all be expected from the side of those who speak Dhamma.”
(Mv.X.5.8) [255] Assosi kho anāthapiṇḍiko gahapati te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.	Anāthapiṇḍika the householder heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”
Athakho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.	As he was sitting there, he said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. How am I to behave with regard to these monks?”
Tenahi tvaṁ gahapati ubhayattha dānaṁ dehi ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehīti.	“In that case, householder, give gifts to both sides. Having given gifts to both sides, listen to the Dhamma from both sides. Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma.”
(Mv.X.5.9) [256] Assosi kho visākhā migāramātā te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādākārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.	Visākhā, Migāra’s Mother, heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”
Athakho visākhā migāramātā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Visākhā, Migāra’s Mother, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.	As she was sitting there, she said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. How am I to behave with regard to these monks?”
Tenahi tvaṁ visākhe ubhayattha dānaṁ dehi ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehīti.	“In that case, Visākhā, give gifts to both sides. Having given gifts to both sides, listen to the Dhamma from both sides. Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma.”
(Mv.X.5.10) [257] Athakho kosambikā bhikkhū anupubbena yena sāvatthī tadavasariṁsu.	Then the Kosambī monks, traveling by stages, arrived at Sāvatthī.
Athakho āyasmā sārīputto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinno kho āyasmā sārīputto bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ anuppattā kathaṁ nu kho bhante tesu bhikkhūsu senāsanaṁ paṭipajjitabbanti.	As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, have arrived at Sāvatthī. How am I to behave with regard to their lodgings?”
Tenahi tayā sārīputta vivittaṁ senāsanaṁ dātabbanti.	“In that case, Sāriputta, vacant lodgings are to be given to them.”
Sace pana bhante vivittaṁ na hoti kathaṁ paṭipajjitabbanti.	“And if there are no vacant lodgings, what should I do?”
Tenahi sārīputta vivittaṁ katvāpi dātabbaṁ na tvevāhaṁ sārīputta kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṁ paṭibāhitabbanti vadāmi yo paṭibāheyya āpatti dukkaṭassāti.	“In that case, they are to be given after having made them vacant. But in no way do I say that a senior monk’s lodging should be preempted. Whoever should preempt it: an offense of wrong doing.”
Āmise pana bhante kathaṁ paṭipajjitabbanti.	“And how am I to act with regard to material gifts?”
Āmisaṁ kho sārīputta sabbesaṁ samakaṁ bhājetabbanti.	“Material gifts are to be divided equally among all.”

277. osāraṇānujānanā (Mv.X.5.11)

The Allowance for Rehabilitation

[258] Athakho tassa ukkhittakassa bhikkhuno dhammañca vinayañca paccavekkhantassa etadahosi āpatti esā nesā anāpatti āpannomhi namhi anāpanno ukkhittomhi namhi anukkhitto dhammikenamhi kammena ukkhitto akuppena ṭhānārahenāti.	Then the thought occurred to the suspended monk as he was contemplating the Dhamma & Vinaya, “This is an offense, not a non-offense. I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. I am suspended. It’s not the case that I’m not suspended. I was suspended with a Dhamma transaction that is irreversible and fit to stand.”
Athakho so ukkhittako bhikkhu yena ukkhittānuvattakā bhikkhū tenupasaṅkami upasaṅkamitvā ukkhittānuvattake bhikkhū etadavoca	So the suspended monk went to his followers and, on arrival, said to them,
āpatti esā āvuso nesā anāpatti āpannomhi namhi anāpanno ukkhittomhi namhi anukkhitto dhammikenamhi kammena ukkhitto akuppena ṭhānārahena etha maṁ āyasmanto osārethāti.	“Friends, this is an offense, not a non-offense. I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. I am suspended. It’s not the case that I’m not suspended. I was suspended with a Dhamma transaction that is irreversible and fit to stand. Come, venerable sirs, restore me.”
(Mv.X.5.12) Athakho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ ādāya yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then the followers of the suspended monk, taking him along, went to the Blessed One. On arrival, they bowed down and sat to one side.
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ ayaṁ bhante ukkhittako bhikkhu evamāha āpatti esā āvuso nesā anāpatti āpannomhi namhi anāpanno ukkhittomhi namhi anukkhitto dhammikenamhi kammena ukkhitto akuppena ṭhānārahena etha maṁ āyasmanto osārethāti kathaṁ nu kho bhante paṭipajjitabbanti.	As they were sitting there, they said to the Blessed One, “Lord, this suspended monk says, ‘This is an offense, not a non-offense. I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. I am suspended. It’s not the case that I’m not suspended. I was suspended with a Dhamma transaction that is irreversible and fit to stand. Come, venerable sirs, restore me.’ What should be done?”
Āpatti esā bhikkhave nesā anāpatti āpanno eso bhikkhu neso bhikkhu anāpanno ukkhitto eso bhikkhu neso bhikkhu anukkhitto dhammikena kammena ukkhitto akuppena ṭhānārahena yato ca kho so bhikkhave bhikkhu āpanno ca ukkhitto ca passati ca tenahi bhikkhave taṁ bhikkhuṁ osārethāti.	“Monks, that is an offense, not a non-offense. This monk has fallen into an offense. It’s not the case that he hasn’t fallen into an offense. He is suspended. It’s not the case that he’s not suspended. He was suspended with a Dhamma transaction that is irreversible and fit to stand. Because this monk, fallen into an offense, suspended, sees the offense: In this case, monks, restore him.”

278. saṅghasāmaggīkathā (Mv.X.5.13)

The Discussion of Saṅgha-unification [BMC]

Athakho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ osāretvā yena ukkhepakā bhikkhū tenupasaṅkamiṁsu upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ	Then the followers of the suspended monk, having restored him, went to the monks who suspended him and, on arrival said to them,
yasmiṁ āvuso vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ	“Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha:
so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca	That monk did fall into an offense and was suspended but (now) has seen his offense and been restored.
handa mayaṁ āvuso tassa vatthussa vūpasamāya saṅghasāmaggiṁ karomāti.	“Friends, for the sake of settling this matter, let’s perform a Saṅgha-unification.”
Athakho te ukkhepakā bhikkhū yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then the monks who had suspended (the monk) went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinnā kho te ukkhepakā bhikkhū bhagavantaṁ etadavocuṁ te bhante ukkhittānuvattakā bhikkhū evamāhaṁsu yasmiṁ āvuso vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ	As they were sitting there, they said to the Blessed One, “Lord, the followers of the suspended monk say, ‘Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha:
so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca handa mayaṁ āvuso tassa vatthussa vūpasamāya saṅghasāmaggiṁ karomāti kathaṁ nu kho bhante paṭipajjitabbanti.	“That monk did fall into an offense and was suspended but (now) has seen his offense and been restored. Friends, for the sake of settling this matter, let’s perform a Saṅgha-unification.’ What should be done?”
(Mv.X.5.14) Yato ca kho so bhikkhave bhikkhu āpanno ca ukkhitto ca passi ca osārito ca tenahi bhikkhave saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karotu.	“Because the monk, fallen into an offense, suspended, has seen the offense, and has been restored: then in that case, monks, for the sake of settling this matter, a Saṅgha-unification should be performed.
Evañca pana bhikkhave kātabbā.	“This is how it should be performed:
Sabbeheva ekajjhaṁ sannipatitabbaṁ gilānehi ca agilānehi ca na kehici chando dātabbo.	“One and all should gather together, the ill and the not-ill. Consent is not to be conveyed for anyone.
Sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“Having gathered them, an experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho yasmiṁ vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca.	“‘Venerable sirs, may the Saṅgha listen to me. Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk who fell into an offense and was suspended has seen his offense and been restored.
Yadi saṅghassa pattakallaṁ saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ kareyya.	“‘If the Saṅgha is ready, it should—as this matter has been settled—perform a Saṅgha-unification.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho yasmiṁ vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca.	“‘Venerable sirs, may the Saṅgha listen to me. Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk who fell into an offense and was suspended has seen his offense and been restored.
Saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karoti.	“‘As this matter has been settled, the Saṅgha is performing a Saṅgha-unification.
Yassāyasmato khamati tassa vatthussa vūpasamāya saṅghasāmaggiyā karaṇaṁ so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom—as this matter has been settled—the performing of the Saṅgha-unification is agreeable should remain silent. He to whom it is not agreeable should speak.
Katā saṅghena tassa vatthussa vūpasamāya saṅghasāmaggī nīhato saṅghabhedo nīhatā saṅgharāji nīhataṁ saṅghavavatthānaṁ nīhataṁ saṅghanānākaraṇaṁ.	“‘As this matter has been settled, the Saṅgha has performed a Saṅgha-unification. The schism in the Saṅgha is settled, the split in the Saṅgha is settled, the falling apart in the Saṅgha is settled, the separation in the Saṅgha is settled.
Khamati saṅghassa tasmā tuṇhī. Evametaṁ dhārayāmīti.	“‘This is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.’
Tāvadeva uposatho kātabbo pātimokkhaṁ uddisitabbanti.	“Immediately the uposatha is to be done, the Pāṭimokkha is to be recited.”

279. upālisaṅghasāmaggīpucchā (Mv.X.6.1)

Upāli’s Questions about Saṅgha-unification

[259] Athakho āyasmā upāli yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

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

Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca yasmiṁ bhante vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ saṅgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti dhammikā nu kho sā bhante saṅghasāmaggīti.

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?”

Yasmiṁ upāli vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ saṅgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti adhammikā sā upāli saṅghasāmaggīti.

“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.

Yasmiṁ pana bhante vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ saṅgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti dhammikā nu kho sā bhante saṅghasāmaggīti.

“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?”

yasmiṁ upāli vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ saṅgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti dhammikā sā upāli saṅghasāmaggīti.

“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.”

(Mv.X.6.2) Kati nu kho bhante saṅghasāmaggiyoti.

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

Dve upāli saṅghasāmaggiyo atthi upāli saṅghasāmaggī atthāpetā byañjanupetā atthi upāli saṅghasāmaggī atthupetā ca byañjanupetā ca.

“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.

Katamā ca upāli saṅghasāmaggī atthāpetā byañjanupetā.

“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.

Katamā ca upāli saṅghasāmaggī atthupetā ca byañjanupetā ca.

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

Yasmiṁ upāli vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ saṅgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti ayaṁ vuccati upāli saṅghasāmaggī atthupetā ca byañjanupetā ca.

“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.

Imā kho upāli dve saṅghasāmaggiyoti.

“These are the two Saṅgha-unifications.”

(Mv.X.6.3) Athakho āyasmā upāli uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjalimpaṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi

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,

[260] Saṅghassa kiccesu ca mantanāsu ca

atthesu jātesu vinicchayesu ca

“Regarding the duties of the Saṅgha,

deliberations & arisen matters

under consideration:

kathampakārodha naro mahatthiko

bhikkhu kathaṁ hotidha paggahārahoti.

In this case,

in what manner

should a man doing great benefit act?

How is a monk

worthy in his efforts?”

Anānuvajjo paṭhamena sīlato

avekkhitācārasusaṁvutindriyo

[The Buddha:] “First of all,

for one faultless in virtue,

well-considered in conduct,

with senses well-restrained,

paccatthikā nopavadanti dhammato

na hissa taṁ hoti vadeyyu yena naṁ.

his enemies, insulting him,

can’t criticize him with regard to a rule,

for he has nothing

by which they could criticize him.

So tādiso sīlavisuddhiyā ṭhito

visārado hoti visayha bhāsati

One such as this,

established in purity of virtue

he’s fearless,

able to speak,

nacchambhati parisagato na vedhati

atthaṁ na hāpeti anuyyutaṁ bhaṇaṁ

goes intrepid into the assembly,

doesn’t abandon the purpose,

speaking to the point.

tatheva pañhaṁ parisāsu pucchito

na cāpi pajjhāyati na maṅku hoti.

Thus, when asked a question

in the assembly,

he’s neither burned (with anxiety,)

nor abashed.

So kālāgataṁ byākaraṇārahaṁ vaco

rañjeti viññūparisaṁ vicakkhaṇo

Speaking at the proper time,

a worthy explanation,

sensible, he delights the assembly

of those who know.

sagāravo vuḍḍhataresu bhikkhusu

ācerakamhi ca sake visārado

He’s respectful of more senior monks,

but confident in his own teacher’s teaching:

alaṁ pametuṁ paguṇo kathetave

paccatthikānañca viraddhikovido

able to investigate,

familiar with what should be spoken,

clever with regard to

the weak points of his opponents,

Paccatthikā yena vajanti niggahaṁ

mahājano paññāpanañca gacchati

[ME: mahājano saññāpanañca gacchati ]

by which his opponents meet with censure

and the people go along

with the explanation.

sakañca ādāyamayaṁ na riñcati

veyyākaraṁ pañhamanūpaghātikaṁ

He doesn’t give up

his own position,

that solves the problem without harm.

dūteyyakammesu alaṁ samuggaho

saṅghassa kiccesu ca āhunaṁ yathā

Able to take up errands,

and whatever they tell him

with regard to the duties of the Saṅgha,

karaṁvaco bhikkhugaṇena pesito

ahaṁ karomīti na tena maññati

he acts and speaks,

sent by the group of monks,

without the thought,

“I’m acting.”

āpajjati yāvatakesu vatthusu

āpattiyā hoti yathā ca vuṭṭhiti

ete vibhaṅgā ubhayassa sāgatā [ME svāgatā]

āpattivuṭṭhānapadassa kovido

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.

nissāraṇaṁ gacchati yāni cācaraṁ

nissārito hoti yathā ca vatthunā

[ME: nissārito hoti yathā ca vattanā. ]

How one behaves,

such that he gets expelled;

for one who has been expelled,

how he should behave;

osāraṇaṁ taṁvusitassa jantuno

etaṁpi jānāti vibhaṅgakovido

rehabilitation

for one who has done his penance:

Proficient in the Vibhaṅgas,

he knows this too.

sagāravo vuḍḍhataresu bhikkhusu

navesu theresu ca majjhimesu ca

He’s respectful of the monks

more senior than himself—

new monks,

elders,

and those of middle seniority.

mahājanassatthacarodha paṇḍito

so tādiso bhikkhu idha paggahārahoti.

Wise, he practices here for the welfare

of the many people.

This sort of monk, here,

is worthy in his efforts.

Kosambikkhandhakaṁ dasamaṁ.

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

Tassuddānaṁ

Summary

[261] Kosambiyaṁ jinavaro

vivādāpattidassane

ukkhipeyya yasmiṁ tasmiṁ

tassa yāpatti desaye.

[ME: nukkhipeyya yasmiṁ tasmiṁ,

saddhāyāpatti desaye.]

In Kosambī was the excellent victor,

the quarrel over seeing an offense,

They should not suspend him over just anything; [fol. ME]

(but) he should confess the offense out of conviction.

Antosīmāya tattheva

bālakañceva vaṁsadā

pārileyyā ca sāvatthī

sārīputto ca kolito

Right there in the territory,

Bālakaloṇakāraka and the Bamboo Park,

Pārileyyā and Sāvatthī,

Sāriputta and Kolita

mahākassapakaccāno

koṭṭhito kappinena ca

mahācundo ca anuruddho

revato upālivhayo [ME: upāli cubho]

Mahā Kassapa and Kaccāna,

Koṭṭhita along with Kappina,

Mahā Cunda and Anuruddha,

both Revata and Upāli.

ānando rāhulo ceva

gotamīnāthapiṇḍiko

visākhā migāramātā ca

senāsanaṁ vivittañca

āmisaṁ samakaṁpi ca

Ānanda and even Rāhula,

Gotamī and Anāthapiṇḍika,

Visākhā, Migāra’s Mother,

vacant dwellings,

and material gifts divided equally.

na kehi chando dātabbo

upāli paripucchito [ME: upāliparipucchito]

anupavajjo [ME: anānuvajjo] sīlena

sāmaggī jinasāsaneti.

Consent is not to be conveyed for anyone,

he was counter-questioned by Upāli,

one faultless in virtue,

unification in the victor’s dispensation.

Mahāvaggo samatto.

The Mahāvagga is completed.