1. The account of the dispute at Kosambī 1. Kosambakavivādakathā

At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. a certain monk had committed an offense. Tena kho pana samayena aññataro bhikkhu āpattiṁ āpanno hoti. He regarded it as an offense, So tassā āpattiyā āpattidiṭṭhi hoti; but there were other monks who did not. aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti. Some time later he no longer regarded it as an offense, So aparena samayena tassā āpattiyā anāpattidiṭṭhi hoti; but there were other monks who did. aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. They said to him, Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—“You’ve committed an offense. Do you recognize it?” “āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin”ti?

“No, I haven’t committed any offense that I should recognize.” “Natthi me, āvuso, āpatti yamahaṁ passeyyan”ti.

Soon afterwards the monks achieved unanimity, and they ejected that monk for not recognizing the offense. Atha kho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu. But that monk was learned, a master of the tradition; he was an expert on the Teaching, the Monastic Law, and the Key Terms; he was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. He went to his friends and said, Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca—“This isn’t an offense, “anāpatti esā, āvuso, nesā āpatti. and so I haven’t committed any. Anāpannomhi, namhi āpanno. And I haven’t been ejected, Anukkhittomhi, namhi ukkhitto. for the legal procedure was illegitimate, reversible, and unfit to stand. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. Please side with me, venerables, in accordance with the Teaching and the Monastic Law.” Hotha me āyasmanto dhammato vinayato pakkhā”ti. He was able to form a faction. Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. He then sent the same message to his friends in the country, Jānapadānampi 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 pakkhā”ti. and again he was able to form a faction. Alabhi kho so bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.

The monks who sided with him went to the monks who had ejected him and said, Atha kho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ—“This isn’t an offense, “anāpatti esā, āvuso, nesā āpatti. and so this monk hasn’t committed any. Anāpanno eso bhikkhu, neso bhikkhu āpanno. He hasn’t been ejected, Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. for the legal procedure was illegitimate, reversible, and unfit to stand.” Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā”ti.

They replied, Evaṁ vutte, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ—“This is an offense, “āpatti esā, āvuso, nesā anāpatti. and he’s committed it. Āpanno eso bhikkhu, neso bhikkhu anāpanno. And he’s been ejected. Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. The legal procedure was legitimate, irreversible, and fit to stand. Dhammikena kammena ukkhitto akuppena ṭhānārahena. Venerables, don’t side with this monk.” Mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethā”ti. But they still sided with him. Evampi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattiṁsu anuparivāresuṁ.

Soon afterwards a certain monk went to the Buddha, bowed, sat down, Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him all that had happened. 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. So aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṁ. Atha kho te, bhante, bhikkhū taṁ bhikkhuṁ etadavocuṁ—‘āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin’ti? ‘Natthi me, āvuso, āpatti yamahaṁ passeyyan’ti. Atha kho te, bhante, bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu. So ca, bhante, bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Atha kho 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 pakkhā’ti. Alabhi kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. Jānapadānampi 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 pakkhā’ti. Alabhi kho so, bhante, bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe. Atha kho 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 aṭṭhānārahenā’ti. Evaṁ vutte, te, 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 anuparivārethā’ti. Evampi kho te, bhante, ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattanti anuparivārentī”ti.

Realizing that the Sangha of monks was divided, the Buddha Atha kho bhagavā—“bhinno bhikkhusaṅgho, bhinno bhikkhusaṅgho”ti—got up from his seat, went to those monks who had done the ejecting, and sat down on the prepared seat. He then said to those monks: uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhepake bhikkhū etadavoca—

“Don’t just eject a monk for any kind of offense merely because it seems clear to you that he’s committed it. “mā kho tumhe, bhikkhave—‘paṭibhāti no, paṭibhāti no’ti—yasmiṁ vā tasmiṁ vā bhikkhuṁ ukkhipitabbaṁ maññittha.

It may be that a monk has committed an offense. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. He doesn’t regard it as an offense, but there are other monks who do. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. If they know, ‘This monk is learned and a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti—‘ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. If we eject him for not recognizing an offense, we won’t be to able do the observance-day ceremony with him. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if they understand the gravity of schism, they shouldn’t eject that monk. 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 saṅghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo.

It may be that a monk has committed an offense. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. He doesn’t regard it as an offense, but there are other monks who do. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. If they know, ‘This monk is learned and a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti—‘ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. If we eject him for not recognizing an offense, we won’t be able to do the invitation ceremony with him; Sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma, na mayaṁ iminā bhikkhunā saddhiṁ pavāressāma, vinā iminā bhikkhunā pavāressāma. we won’t be able to do legal procedures with him; Na mayaṁ iminā bhikkhunā saddhiṁ saṅghakammaṁ karissāma, vinā iminā bhikkhunā saṅghakammaṁ karissāma. we won’t share a seat with him; Na mayaṁ iminā bhikkhunā saddhiṁ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma. we won’t drink congee with him; Na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma. we won’t sit in the dining hall with him; Na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma. we won’t stay in the same room with him; Na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma. we won’t bow down, stand up, raise our joined palms, or do acts of respect toward one another according to seniority. Na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if they understand the gravity of schism, they shouldn’t eject that monk.” Bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo”ti.

The Buddha got up from his seat, went to those monks who were siding with the ejected monk, and sat down on the prepared seat. He then said to those monks: Atha kho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca—

“If you’ve committed an offense, don’t refuse to make amends for it just because you think that you haven’t committed it. “mā kho tumhe, bhikkhave, āpattiṁ āpajjitvā ‘nāmha āpannā, nāmha āpannā’ti āpattiṁ na paṭikātabbaṁ maññittha.

It may be that a monk has committed an offense. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. He doesn’t regard it as an offense, but there are other monks who do. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti—‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ. And if these monks eject me for not recognizing an offense, they won’t be able do the observance-day ceremony with me. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if he understands the gravity of schism, he should confess the offense even out of confidence in the others. 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 saṅghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā.

It may be that a monk has committed an offense. Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. He doesn’t regard it as an offense, but there are other monks who do. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti—‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ. And if these monks eject me for not recognizing an offense, they won’t be able to do the invitation ceremony with me; Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ pavāressanti, vinā mayā pavāressanti. they won’t be able to do legal procedures with me; Na mayā saddhiṁ saṅghakammaṁ karissanti, vinā mayā saṅghakammaṁ karissanti. they won’t share a seat with me; Na mayā saddhiṁ āsane nisīdissanti, vinā mayā āsane nisīdissanti. they won’t drink congee with me; Na mayā saddhiṁ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti. they won’t sit in the dining hall with me; Na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti. they won’t stay in the same room with me; Na mayā saddhiṁ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti. we won’t bow down, stand up, raise our joined palms, or do acts of respect toward one another according to seniority. Because of this, there’ll be arguments and disputes in the Sangha; there’ll be schism, fracture, and separation in the Sangha,’ and if he understands the gravity of schism, he should confess the offense even out of confidence in the others.” Na mayā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti, vinā mayā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti, bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā”ti. The Buddha then got up from his seat and left. Atha kho bhagavā ukkhittānuvattakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā pakkāmi.

Monks belonging to different Buddhist sects

Soon those monks who sided with the ejected monk did the observance-day ceremony and legal procedures right there within the monastery zone. Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti, saṅghakammaṁ karonti. But the monks who had ejected him went outside the monastery zone and did the observance-day ceremony and legal procedures there. Ukkhepakā pana bhikkhū nissīmaṁ gantvā uposathaṁ karonti, saṅghakammaṁ karonti. One of the monks who had done the ejecting went to the Buddha, bowed, sat down, Atha kho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him what was happening. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca—

“Te, bhante, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti, saṅghakammaṁ karonti. Mayaṁ pana ukkhepakā bhikkhū nissīmaṁ gantvā uposathaṁ karoma, saṅghakammaṁ karomā”ti. The Buddha replied: “If those monks who side with the ejected monk do the observance-day ceremony and legal procedures right there within the monastery zone, and it’s in accordance with the motion and announcements as I’ve laid them down, then those procedures are legitimate, irreversible, and fit to stand. “Te ce, bhikkhu, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karissanti, saṅghakammaṁ karissanti, yathā mayā ñatti ca anussāvanā ca paññattā, tesaṁ tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni. And if you, the monks who did the ejecting, do the observance-day ceremony and legal procedures right there within the monastery zone, and it’s in accordance with the motion and announcements as I’ve laid them down, then those procedures too are legitimate, 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 kammāni bhavissanti akuppāni ṭhānārahāni. Taṁ kissa hetu? This is so because you now belong to a different Buddhist sect. Nānāsaṁvāsakā ete bhikkhū tumhehi, tumhe ca tehi nānāsaṁvāsakā.

There are these two grounds for belonging to a different Buddhist sect. Dvemā, bhikkhu, nānāsaṁvāsakabhūmiyo—Either one makes oneself belong to a different Buddhist sect, or a unanimous assembly ejects one for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view. attanā vā attānaṁ nānāsaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. Imā kho, bhikkhu, dve nānāsaṁvāsakabhūmiyo. And there are these two grounds for belonging to the same Buddhist sect. Dvemā, bhikkhu, samānasaṁvāsakabhūmiyo—Either one makes oneself belong to the same Buddhist sect, or a unanimous assembly readmits one who had been ejected for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view.” attanā vā attānaṁ samānasaṁvāsaṁ karoti, samaggo vā naṁ saṅgho ukkhittaṁ osāreti adassane vā appaṭikamme vā appaṭinissagge vā. Imā kho, bhikkhu, dve samānasaṁvāsakabhūmiyo”ti.

Proper conduct when the Sangha is divided

At this time the monks were arguing and disputing in the dining halls in inhabited areas, behaving improperly by body and speech, such as grabbing one another. Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsenti, hatthaparāmāsaṁ karonti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics behave like this?” “kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti.

The monks heard the complaints of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized them, Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti—“How can monks behave like this?” “kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti. They told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that monks are behaving like this?” “saccaṁ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā …pe… hatthaparāmāsaṁ karontī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… He then gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“When the Sangha is divided and the monks are behaving contrary to the Teaching and are not on friendly terms, “bhinne, bhikkhave, saṅghe adhammiyāyamāne asammodikāya vattamānāya ‘ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma, hatthaparāmāsaṁ karissāmā’ti—they should sit down and reflect, ‘We won’t behave improperly by body or speech, such as grabbing one another.’ āsane nisīditabbaṁ. When the Sangha is divided, but the monks are behaving in accordance with the Teaching and are on friendly terms, they should sit down one seat apart.” Bhinne, bhikkhave, saṅghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabban”ti.

The monks were also arguing and disputing in the midst of the Sangha, attacking one another verbally, Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. and were unable to resolve that legal issue. Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. A certain monk went to the Buddha, bowed, and told him what was happening, adding, Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca—“idha, bhante, bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. “Sir, please go to those monks out of compassion.” Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena.

He then went to those monks, sat down on the prepared seat, and said, Atha kho bhagavā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā te bhikkhū etadavoca—“Enough, monks, don’t quarrel and dispute.” “alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti.

A certain monk who spoke contrary to the Teaching replied, Evaṁ vutte, aññataro adhammavādī bhikkhu bhagavantaṁ etadavoca—“Wait, sir, “āgametu, bhante, bhagavā dhammassāmī; you’re the Lord of the Teaching. Be at ease and enjoy the happiness of meditation. appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. We’ll face the consequences of this quarrelling and disputing.” Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. The Buddha repeated his appeal to those monks, Dutiyampi kho bhagavā te bhikkhū etadavoca—“alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti. but got the same reply. Dutiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca—“āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

2. The account of Dīghāvu 2. Dīghāvuvatthu

The Buddha then said: Atha kho bhagavā bhikkhū āmantesi—

“At one time in Benares, monks, there was a king of Kāsi called Brahmadatta. He was rich and powerful, had many vehicles and transport animals, and possessed a large kingdom and much wealth. “bhūtapubbaṁ, bhikkhave, bārāṇasiyaṁ brahmadatto nāma kāsirājā ahosi aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro. Then there was Dīghīti, the king of Kosala, who was poor and had little power, who had few vehicles and transport animals, and who possessed only a small kingdom and little wealth. Dīghīti nāma kosalarājā ahosi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro.

At one time King Brahmadatta, armed with his fourfold army, marched out to attack King Dīghīti. Atha kho, bhikkhave, brahmadatto kāsirājā caturaṅginiṁ senaṁ sannayhitvā dīghītiṁ kosalarājānaṁ abbhuyyāsi. When King Dīghīti heard about this, Assosi kho, bhikkhave, dīghīti kosalarājā—‘brahmadatto kira kāsirājā caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto’ti. he reflected on King Brahmadatta’s superior wealth and power, and he concluded, ‘I’m incapable of repelling even a single strike from Brahmadatta. Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi—‘brahmadatto kho kāsirājā aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro, ahaṁ panamhi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro, nāhaṁ paṭibalo brahmadattena kāsiraññā ekasaṅghātampi sahituṁ. Let me flee the town before he arrives.’ Yannūnāhaṁ paṭikacceva nagaramhā nippateyyan’ti.

And he fled the town together with his queen. Atha kho, bhikkhave, dīghīti kosalarājā mahesiṁ ādāya paṭikacceva nagaramhā nippati. King Brahmadatta then conquered and seized King Dīghīti’s army, vehicles, and transport animals, as well as his country and wealth. Atha kho, bhikkhave, brahmadatto kāsirājā dīghītissa kosalarañño balañca vāhanañca janapadañca kosañca koṭṭhāgārañca abhivijiya ajjhāvasati.

King Dīghīti and his wife set out for Benares. Atha kho, bhikkhave, dīghīti kosalarājā sapajāpatiko yena bārāṇasī tena pakkāmi. When they eventually arrived, they stayed in the house of a potter on the edge of the town, disguised as wanderers. Anupubbena yena bārāṇasī tadavasari. Tatra sudaṁ, bhikkhave, dīghīti kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati.

Soon the queen became pregnant. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi. She craved to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords. Tassā evarūpo dohaḷo uppanno hoti—icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ. She told the king. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī dīghītiṁ kosalarājānaṁ etadavoca—‘gabbhinīmhi, deva. Tassā me evarūpo dohaḷo uppanno—icchāmi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti. He said, ‘How can we possibly achieve this when things are so difficult for us?’ ‘Kuto, devi, amhākaṁ duggatānaṁ caturaṅginī senā sannaddhā vammikā subhūme ṭhitā, khaggānañca dhovanaṁ pātun’ti

She replied, ‘Well, if I don’t get it, I’ll die.’ ‘sacāhaṁ, deva, na labhissāmi, marissāmī’ti.

At that time King Brahmadatta had a brahmin counselor who was a friend of King Dīghīti. Tena kho pana samayena, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti. King Dīghīti went to his friend and told him about his wife’s pregnancy Atha kho, bhikkhave, dīghīti kosalarājā yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami, upasaṅkamitvā brahmadattassa kāsirañño purohitaṁ brāhmaṇaṁ etadavoca—‘sakhī te, samma, gabbhinī. and craving. Tassā evarūpo dohaḷo uppanno—icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti. The brahmin replied, ‘Well then, let me see the queen.’ ‘Tena hi, deva, mayampi deviṁ passāmā’ti.

The queen then went to that brahmin. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami. When he saw her coming, he got up from his seat, arrange his upper robe over one shoulder, raise his joined palms, and uttered a heartfelt exclamation three times: Addasā kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño mahesiṁ dūratova āgacchantiṁ, disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena dīghītissa kosalarañño mahesī tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi—

‘You have the king of Kosala in your womb!’ ‘kosalarājā vata bho kucchigato, kosalarājā vata bho kucchigatoti. And he added, ‘Be pleased, lady. Attamanā, devi, hohi. You’ll get to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords.’ Lacchasi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti.

The brahmin counselor then went to King Brahmadatta and said, Atha kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca—‘The omens are such, sir, that tomorrow you should have the fully equipped fourfold army arrayed on even ground at sunrise and have the swords washed.’ ‘tathā, deva, nimittāni dissanti, sve sūriyuggamanakāle caturaṅginī senā sannaddhā vammikā subhūme tiṭṭhatu, khaggā ca dhoviyantū’ti. The king told his people to act accordingly. Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘yathā, bhaṇe, purohito brāhmaṇo āha tathā karothā’ti. As a consequence, the queen was able to satisfy her craving. Alabhi kho, bhikkhave, dīghītissa kosalarañño mahesī sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ.

When she reached her term, the queen gave birth to a son. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṁ vijāyi. They called him Dīghāvu. Tassa dīghāvūti nāmaṁ akaṁsu. Soon enough Prince Dīghāvu became self-reliant. Atha kho, bhikkhave, dīghāvu kumāro nacirasseva viññutaṁ pāpuṇi. King Dīghīti thought, ‘This King Brahmadatta has caused us much misfortune; he’s taken our army, our vehicles and transport animals, and our country and wealth. If he finds out about us, he’ll kill all three of us. Let me take Prince Dīghāvu to live out of town.’ Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi—‘ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako, iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ, sacāyaṁ amhe jānissati, sabbeva tayo ghātāpessati, yannūnāhaṁ dīghāvuṁ kumāraṁ bahinagare vāseyyan’ti. And he did just that. Atha kho, bhikkhavo, dīghīti kosalarājā dīghāvuṁ kumāraṁ bahinagare vāsesi. As he was living outside of town, Prince Dīghāvu was soon training in all branches of knowledge. Atha kho, bhikkhave, dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi.

At this time King Dīghīti’s old barber was living at King Brahmadatta’s court. Tena kho pana samayena dīghītissa kosalarañño kappako brahmadatte kāsiraññe paṭivasati. On one occasion he saw King Dīghīti and his wife staying in that potter’s house, disguised as wanderers. He then went to King Brahmadatta and told him. Addasā kho, bhikkhave, dīghītissa kosalarañño kappako dīghītiṁ kosalarājānaṁ sapajāpatikaṁ bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasantaṁ, disvāna yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca—‘dīghīti, deva, kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasatī’ti. The king ordered his people to get King Dīghīti and his wife. Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘tena hi, bhaṇe, dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānethā’ti. When they had done so, ‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānesuṁ. he said, Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘Bind their arms behind their backs with a strong rope and shave their heads. Parade them from street to street and square to square to the beat of a harsh drum. Then take them out of town through the southern gate, cut them in four, and place the pieces at the four directions.’ ‘tena hi, bhaṇe, dīghītiṁ kosalarājānaṁ sapajāpatikaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipathā’ti. Saying, ‘Yes, sir,’ they bound and shaved King Dīghīti and his wife, and paraded them as instructed. ‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinenti.

Just then Prince Dīghāvu thought, ‘I haven’t seen my parents for a long time. Why don’t I pay them a visit?’ Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi—‘ciraṁdiṭṭhā kho me mātāpitaro. Yannūnāhaṁ mātāpitaro passeyyan’ti. When he entered Benares, he saw what was happening to his parents. Atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṁ pavisitvā addasa mātāpitaro daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinente, disvāna yena mātāpitaro tenupasaṅkami. As he approached them, King Dīghīti said to him, Addasā kho, bhikkhave, dīghīti kosalarājā dīghāvuṁ kumāraṁ dūratova āgacchantaṁ; disvāna dīghāvuṁ kumāraṁ etadavoca—‘My dear Dīghāvu, see neither long nor short. ‘mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. For hatred never ends through hatred; Na hi, tāta dīghāvu, verena verā sammanti; hatred only ends through love.’ averena hi, tāta dīghāvu, verā sammantī’ti.

The people there said to King Dīghīti, ‘You’re insane, King Dīghīti, you’re babbling. Evaṁ vutte, bhikkhave, te manussā dīghītiṁ kosalarājānaṁ etadavocuṁ—‘ummattako ayaṁ dīghīti kosalarājā vippalapati. Who’s Dīghāvu? Ko imassa dīghāvu? Who are you saying this to?’ Kaṁ ayaṁ evamāha—mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti.

‘I’m not insane, I’m not babbling. The wise will understand.’ ‘Nāhaṁ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī’ti.

King Dīghīti repeated what he had said to the prince a second Dutiyampi kho, bhikkhave …pe… and a third time, and the people there reacted as before. 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 sammantī’ti.

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 sammantī”’ti.

‘Nāhaṁ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī’ti.

Then, when the parading was finished, they took King Dīghīti and his wife through the southern gate and cut them in four. They placed the pieces at the four directions, set up guard, and departed. Atha kho, bhikkhave, te manussā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipitvā gumbaṁ ṭhapetvā pakkamiṁsu.

Prince Dīghāvu entered Benares, brought back some alcohol, and gave it to the guards. Atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṁ pavisitvā suraṁ nīharitvā gumbiye pāyesi. When they were lying drunken on the ground, he collected sticks, built a funeral pyre, and lifted his parents’ bodies on top. He then lit the pyre, and raising his joined palms, he circumambulated it with his right side toward it. Yadā te mattā ahesuṁ patitā, atha kaṭṭhāni saṅkaḍḍhitvā citakaṁ karitvā mātāpitūnaṁ sarīraṁ citakaṁ āropetvā aggiṁ datvā pañjaliko tikkhattuṁ citakaṁ padakkhiṇaṁ akāsi.

Just then King Brahmadatta was up in his finest stilt house, Tena kho pana samayena brahmadatto kāsirājā uparipāsādavaragato hoti. and he saw Prince Dīghāvu doing those funeral rites. He thought, Addasā kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ pañjalikaṁ tikkhattuṁ citakaṁ padakkhiṇaṁ karontaṁ, disvānassa etadahosi—‘No doubt this is a relative of King Dīghīti. This is surely a sign of trouble for me, in that nobody has told me.’ ‘nissaṁsayaṁ kho so manusso dīghītissa kosalarañño ñāti vā sālohito vā, aho me anatthato, na hi nāma me koci ārocessatī’ti.

The prince then went into the wilderness and cried his heart out. Wiping away his tears, he entered Benares and went to the elephant stables next to the royal compound. He said to the elephant trainer, Atha kho, bhikkhave, dīghāvu kumāro araññaṁ gantvā yāvadatthaṁ kanditvā roditvā khappaṁ puñchitvā bārāṇasiṁ pavisitvā antepurassa sāmantā hatthisālaṁ gantvā hatthācariyaṁ etadavoca—‘Teacher, I wish to learn your profession.’ ‘icchāmahaṁ, ācariya, sippaṁ sikkhitun’ti.

‘Well then, young brahmin, I’ll teach you.’ ‘Tena hi, bhaṇe māṇavaka, sikkhassū’ti.

Soon the prince was getting up early in the morning, singing sweetly and playing his lute in the elephant stables. Atha kho, bhikkhave, dīghāvu kumāro rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesi. King Brahmadatta, too, was getting up early, and he heard that music. He asked his people Assosi kho, bhikkhave, brahmadatto kāsirājā rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gītaṁ vīṇañca vāditaṁ, sutvāna manusse pucchi—who it was. ‘ko, bhaṇe, rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti? They replied that it was a young brahmin who was an apprentice of such-and-such an elephant trainer. ‘Amukassa, deva, hatthācariyassa antevāsī māṇavako rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti.

‘Well then, bring him here.’ ‘Tena hi, bhaṇe, taṁ māṇavakaṁ ānethā’ti.

They brought the prince, ‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghāvuṁ kumāraṁ ānesuṁ. and the king asked him whether he was the one who had been singing and playing the lute. ‘Tvaṁ, bhaṇe māṇavaka, rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti? When the prince confirmed that it was he, ‘Evaṁ, devā’ti. the king said, ‘Well then, sing and play right here.’ ‘Tena hi tvaṁ, bhaṇe māṇavaka, gāyassu, vīṇañca vādehī’ti. Dīghāvu consented and did his best to please the king. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā ārādhāpekkho mañjunā sarena gāyi, vīṇañca vādesi. The king said, ‘Now then, young man, please attend on me.’ ‘Tvaṁ, bhaṇe māṇavaka, maṁ upaṭṭhahā’ti. The prince agreed. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paccassosi.

The prince then got up before the king and went to bed after him. He willingly performed any services and was pleasant in his conduct and speech. Atha kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño pubbuṭṭhāyī ahosi pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. Soon the king put the prince in an intimate position of trust. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ nacirasseva abbhantarime vissāsikaṭṭhāne ṭhapesi.

On one occasion the king said to the prince, Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca—‘Listen, young man. Harness a chariot, and let’s go hunting.’ ‘tena hi, bhaṇe māṇavaka, rathaṁ yojehi, migavaṁ gamissāmā’ti. He did as asked and told the king, ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca—‘Sir, the chariot is ready. You may leave when you’re ready.’ ‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti. The king mounted the chariot, Atha kho, bhikkhave, brahmadatto kāsirājā rathaṁ abhiruhi. with the prince driving it. Dīghāvu kumāro rathaṁ pesesi. He then drove the chariot away from the army. Tathā tathā rathaṁ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho.

When they had gone a long way, the king said to the prince, Atha kho, bhikkhave, brahmadatto kāsirājā dūraṁ gantvā dīghāvuṁ kumāraṁ etadavoca—‘Listen, unharness the chariot. I’m tired. I wish to lie down.’ ‘tena hi, bhaṇe māṇavaka, rathaṁ muñcassu, kilantomhi, nipajjissāmī’ti. He did as asked and then sat down cross-legged on the ground. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ muñcitvā pathaviyaṁ pallaṅkena nisīdi. The king lay down, resting his head on the prince’s lap. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa ucchaṅge sīsaṁ katvā seyyaṁ kappesi. And because he was tired, he quickly fell asleep. Tassa kilantassa muhuttakeneva niddā okkami. The prince thought, Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi—‘This king has caused us much misfortune. ‘ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako. He took our army, our vehicles and transport animals, and our country and wealth. Iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. He killed my mother and father. Iminā ca me mātāpitaro hatā. This is my chance to take revenge.’ And he drew his sword from its scabbard. Ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi.

He then thought, Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi—‘At the time of his death, my father said to me, “My dear Dīghāvu, see neither long nor short. ‘pitā kho maṁ maraṇakāle avaca “mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. For hatred never ends through hatred; Na hi, tāta dīghāvu, verena verā sammanti; hatred only ends through love.” averena hi, tāta dīghāvu, verā sammantī”ti. It wouldn’t be right for me to ignore my father’s advice.’ And he returned the sword to its scabbard. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti kosiyā khaggaṁ pavesesi.

A second and a third time he had the same thoughts, and each time he ended up returning the sword to its scabbard. Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi—‘ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako, iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ, iminā ca me mātāpitaro hatā, ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi. Dutiyampi 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 sammantī”ti. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti. Punadeva kosiyā khaggaṁ pavesesi.

Tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi—‘ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako. Iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. Iminā ca me mātāpitaro hatā. Ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi.

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 sammantī”ti. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti punadeva kosiyā khaggaṁ pavesesi.

Just then King Brahmadatta suddenly got up, frightened and alarmed. Atha kho, bhikkhave, brahmadatto kāsirājā bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsi. The prince asked him what was the matter, Atha kho, bhikkhave, dīghāvu kumāro brahmadattaṁ kāsirājānaṁ etadavoca—‘kissa tvaṁ, deva, bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsī’ti? and the king said, ‘I just dreamed that Prince Dīghāvu, the son of Dīghīti the king of Kosala, attacked me with a sword.’ ‘Idha maṁ, bhaṇe māṇavaka, dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi. Tenāhaṁ bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsin’ti. Seizing the king’s head with his left hand and drawing his sword with his right hand, the prince said to the king, Atha kho, bhikkhave, dīghāvu kumāro vāmena hatthena brahmadattassa kāsirañño sīsaṁ parāmasitvā dakkhiṇena hatthena khaggaṁ nibbāhetvā brahmadattaṁ kāsirājānaṁ etadavoca—‘Sir, I’m that Prince Dīghāvu, the son of Dīghīti the king of Kosala. ‘ahaṁ kho so, deva, dīghītissa kosalarañño putto dīghāvu kumāro. You’ve caused us much misfortune. Bahuno tvaṁ amhākaṁ anatthassa kārako. You took our army, our vehicles and transport animals, and our country and wealth. Tayā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. You killed my mother and father. Tayā ca me mātāpitaro hatā. This is my chance to take revenge.’ Ayaṁ khvassa kālo yvāhaṁ veraṁ appeyyan’ti.

The king bowed down with his head at the prince’s feet and said, Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṁ kumāraṁ etadavoca—‘Dear Dīghāvu, please spare my life.’ ‘jīvitaṁ me, tāta dīghāvu, dehi. Jīvitaṁ me, tāta dīghāvu, dehī’ti.

‘Who am I to spare your life? ‘Kyāhaṁ ussahāmi devassa jīvitaṁ dātuṁ? Sir, it’s you who should spare mine.’ Devo kho me jīvitaṁ dadeyyā’ti.

‘Well then, Dīghāvu, if you spare my life, I’ll spare yours.’ ‘Tena hi, tāta dīghāvu, tvañceva me jīvitaṁ dehi, ahañca te jīvitaṁ dammī’ti.

The king and Dīghāvu spared each other’s lives. They shook hands and made a vow not to harm one another. Atha kho, bhikkhave, brahmadatto ca kāsirājā dīghāvu ca kumāro aññamaññassa jīvitaṁ adaṁsu, pāṇiñca aggahesuṁ, sapathañca akaṁsu addūbhāya.

The king said to the prince, Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca—‘Well then, Dīghāvu, harness the chariot and let’s go.’ ‘tena hi, tāta dīghāvu, rathaṁ yojehi, gamissāmā’ti. He did as asked and told to the king, ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca—‘Sir, the chariot is ready. You may leave when you’re ready.’ ‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti. The king mounted the chariot, Atha kho, bhikkhave, brahmadatto kāsirājā rathaṁ abhiruhi. with the prince driving it. Dīghāvu kumāro rathaṁ pesesi. And he drove it so that it soon rejoined the army. Tathā tathā rathaṁ pesesi yathā yathā nacirasseva senāya samāgañchi.

When he was back in Benares, the king gathered his court and said, Atha kho, bhikkhave, brahmadatto kāsirājā bārāṇasiṁ pavisitvā amacce pārisajje sannipātāpetvā etadavoca—‘Now, let me ask you: if you saw Prince Dīghāvu, the son of Dīghīti the king of Kosala, what would you do to him?’ ‘sace, bhaṇe, dīghītissa kosalarañño puttaṁ dīghāvuṁ kumāraṁ passeyyātha, kinti naṁ kareyyāthā’ti?

They variously replied, Ekacce evamāhaṁsu—‘Sir, we’d cut off his hands;’ ‘mayaṁ, deva, hatthe chindeyyāma. ‘We’d cut off his feet;’ Mayaṁ, deva, pāde chindeyyāma. ‘We’d cut off both his hands and feet;’ Mayaṁ, deva, hatthapāde chindeyyāma. ‘We’d cut off his ears;’ Mayaṁ, deva, kaṇṇe chindeyyāma. ‘We’d cut off his nose;’ Mayaṁ, deva, nāsaṁ chindeyyāma. ‘We’d cut off both his ears and nose;’ Mayaṁ, deva, kaṇṇanāsaṁ chindeyyāma. ‘We’d cut off his head.’ Mayaṁ, deva, sīsaṁ chindeyyāmā’ti.

‘Well, this is Prince Dīghāvu, the son of Dīghīti the king of Kosala. ‘Ayaṁ kho, bhaṇe, dīghītissa kosalarañño putto dīghāvu kumāro. You shouldn’t do anything to harm him. Nāyaṁ labbhā kiñci kātuṁ. I’ve spared his life and he’s spared mine.’ Iminā ca me jīvitaṁ dinnaṁ, mayā ca imassa jīvitaṁ dinnan’ti.

Soon afterwards the king said to Dīghāvu, Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca—‘Dīghāvu, what’s the meaning of that which your father told you at the time of his death?’ ‘yaṁ kho te, 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 sammantī”ti, kiṁ te pitā sandhāya avacā’ti?

‘When he said, “Not long,” he meant, “Don’t harbor hate for a long time.” ‘Yaṁ kho me, deva, pitā maraṇakāle avaca “mā dīghan”ti mā ciraṁ veraṁ akāsīti. Imaṁ kho me, deva, pitā maraṇakāle avaca “mā dīghan”ti. When he said, “Not short,” he meant, “Don’t hastily break with your friends.” Yaṁ kho me, deva, pitā maraṇakāle avaca “mā rassan”ti mā khippaṁ mittehi bhijjitthāti. Imaṁ kho me, deva, pitā maraṇakāle avaca “mā rassan”ti. And when he said, “For hatred never ends through hatred; hatred only ends through love,” he was referring to your killing of my mother and father. Yaṁ kho me, deva, pitā maraṇakāle avaca “na hi, tāta dīghāvu, verena verā sammanti, averena hi, tāta dīghāvu, verā sammantī”ti devena me mātāpitaro hatāti. For if I had killed you, those who wish you well would’ve killed me, and those who wish me well would in turn have killed them. Sacāhaṁ devaṁ jīvitā voropeyyaṁ, ye devassa atthakāmā te maṁ jīvitā voropeyyuṁ, ye me atthakāmā te te jīvitā voropeyyuṁ—In this way the hatred would never end through hatred. evaṁ taṁ veraṁ verena na vūpasameyya. But now you’ve spared my life and I’ve spared yours. Idāni ca pana me devena jīvitaṁ dinnaṁ, mayā ca devassa jīvitaṁ dinnaṁ. In this way hatred ends through love.’ Evaṁ taṁ veraṁ averena vūpasantaṁ.

Imaṁ kho me, deva, pitā maraṇakāle avaca—“na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī”’ti.

The king thought, Atha kho, bhikkhave, brahmadatto kāsirājā—‘It’s amazing ‘acchariyaṁ vata bho, abbhutaṁ vata bho. how wise Dīghāvu is, as he’s able to fully understand the meaning of his father’s brief statement.’ He gave him back his father’s army, his vehicles and transport animals, and his country and wealth. And he also gave him his own daughter. Yāva paṇḍito ayaṁ dīghāvu kumāro, yatra hi nāma pituno saṅkhittena bhāsitassa vitthārena atthaṁ ājānissatī’ti pettikaṁ balañca vāhanañca janapadañca kosañca koṭṭhāgārañca paṭipādesi, dhītarañca adāsi.

“In this way, monks, those kings who had the authority to punish were actually patient and gentle. Tesañhi nāma, bhikkhave, rājūnaṁ ādinnadaṇḍānaṁ ādinnasatthānaṁ evarūpaṁ khantisoraccaṁ bhavissati. But right here, you who’ve gone forth on this well-proclaimed spiritual path, do you shine with your patience and gentleness?” Idha kho pana taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti?

A third time the Buddha said to those monks, Tatiyampi kho bhagavā te bhikkhū etadavoca—“Enough, monks, don’t quarrel and dispute.” “alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti. And a third time that monk who spoke contrary to the Teaching replied, Tatiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca—“Wait, sir, you’re the Lord of the Teaching. “āgametu, bhante, bhagavā dhammassāmī; Be at ease and enjoy the happiness of meditation. appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. We’ll face the consequences of this quarreling and disputing.” Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

The Buddha thought, Atha kho bhagavā—“These foolish men are consumed by emotions. It’s not easy to persuade them,” “pariyādinnarūpā kho ime moghapurisā, nayime sukarā saññāpetun”ti—and he got up from his seat and left. uṭṭhāyāsanā pakkāmi.

The first section for recitation on Dīghāvu is finished. Dīghāvubhāṇavāro niṭṭhito paṭhamo.

5. The account of going to Pālileyyaka 5. Pālileyyakagamanakathā

When the Buddha had stayed at Pālileyyaka for as long as he liked, he set out wandering toward Sāvatthī. Atha kho bhagavā pālileyyake yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Soon the lay followers in Kosambī considered, Atha kho kosambakā upāsakā—“These venerable monks at Kosambī have caused us much misfortune. “ime kho ayyā kosambakā bhikkhū bahuno amhākaṁ anatthassa kārakā. The Buddha himself left because he was troubled by them. Imehi ubbāḷho bhagavā pakkanto. Well then, let’s not bow down, rise up, raise our joined palms, or do acts of respect toward them. And let’s not honor, respect, esteem, or associate with them, nor give them almsfood. Handa mayaṁ ayye kosambake bhikkhū neva abhivādeyyāma, na paccuṭṭheyyāma, na añjalikammaṁ sāmīcikammaṁ kareyyāma, na sakkareyyāma, na garuṁ kareyyāma, na māneyyāma, na bhajeyyāma, na pūjeyyāma, upagatānampi piṇḍakaṁ na dajjeyyāma—Then, they’ll either leave, disrobe, or reconcile with the Buddha.” evaṁ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṁ vā pasādessantī”ti. And they did just that. Atha kho kosambakā upāsakā kosambake bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na bhajesuṁ, na pūjesuṁ, upagatānampi piṇḍakaṁ na adaṁsu.

Soon the monks at Kosambī said, Atha kho kosambakā bhikkhū kosambakehi upāsakehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā evamāhaṁsu—“Well then, let’s go to Sāvatthī and resolve this legal issue in the presence of the Buddha.” “handa mayaṁ, āvuso, sāvatthiṁ gantvā bhagavato santike imaṁ adhikaraṇaṁ vūpasameyyāmā”ti.

6. The account of the eighteen grounds 6. Aṭṭhārasavatthukathā

The monks at Kosambī put their dwellings in order, took their bowls and robes, and went to Sāvatthī. Atha kho kosambakā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tenupasaṅkamiṁsu. When Venerable Sāriputta heard Assosi kho āyasmā sāriputto—that they were coming, “te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti. he went to the Buddha, bowed, sat down, Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him, Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti. adding, “Sir, how should I act toward these monks?” Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?

“Take your stand in accordance with the Teaching.” “Tena hi tvaṁ, sāriputta, yathā dhammo tathā tiṭṭhāhī”ti.

“And how do I know what accords with the Teaching and what doesn’t?” “Kathāhaṁ, bhante, jāneyyaṁ dhammaṁ vā adhammaṁ vā”ti?

“There are eighteen grounds for knowing that someone is speaking contrary to the Teaching: “Aṭṭhārasahi kho, sāriputta, vatthūhi adhammavādī jānitabbo.

1. A monk proclaims what’s contrary to the Teaching as being in accordance with it, Idha, sāriputta, bhikkhu adhammaṁ dhammoti dīpeti,
2. and what’s in accordance with the Teaching as contrary to it. dhammaṁ adhammoti dīpeti;
3. He proclaims what’s contrary to the Monastic Law as being in accordance with it, avinayaṁ vinayoti dīpeti,
4. and what’s in accordance with the Monastic Law as contrary to it. vinayaṁ avinayoti dīpeti;
5. He proclaims what hasn’t been spoken by the Buddha as spoken by him, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti,
6. and what’s been spoken by the Buddha as not spoken by him. bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti;
7. He proclaims what wasn’t practiced by the Buddha as practiced by him, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti,
8. and what was practiced by the Buddha as not practiced by him. āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti;
9. He proclaims what wasn’t laid down by the Buddha as laid down by him, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti,
10. and what was laid down by the Buddha as not laid down by him. paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti;
11. He proclaims a non-offense as an offense, anāpattiṁ āpattīti dīpeti,
12. and an offense as a non-offense. āpattiṁ anāpattīti dīpeti;
13. He proclaims a light offense as heavy, lahukaṁ āpattiṁ garukā āpattīti dīpeti,
14. and a heavy offense as light. garukaṁ āpattiṁ lahukā āpattīti dīpeti;
15. He proclaims a curable offense as incurable, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti,
16. and an incurable offense as curable. anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti;
17. He proclaims a grave offense as minor, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti,
18. and a minor offense as grave. aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti—

imehi kho, sāriputta, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.

And there are eighteen grounds for knowing that someone is speaking in accordance with the Teaching: Aṭṭhārasahi ca kho, sāriputta, vatthūhi dhammavādī jānitabbo.

1. A monk proclaims what’s contrary to the Teaching as such, Idha, sāriputta, bhikkhu adhammaṁ adhammoti dīpeti,
2. and what’s in accordance with the Teaching as such. dhammaṁ dhammoti dīpeti;
3. He proclaims what’s contrary to the Monastic Law as such, avinayaṁ avinayoti dīpeti,
4. and what’s in accordance with the Monastic Law as such. vinayaṁ vinayoti dīpeti;
5. He proclaims what hasn’t been spoken by the Buddha as such, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti,
6. and what’s been spoken by the Buddha as such. bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti;
7. He proclaims what wasn’t practiced by the Buddha as such, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti,
8. and what was practiced by the Buddha as such. āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti;
9. He proclaims what wasn’t laid down by the Buddha as such, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti,
10. and what was laid down by the Buddha as such. paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti;
11. He proclaims a non-offense as such, anāpattiṁ anāpattīti dīpeti,
12. and an offense as such. āpattiṁ āpattīti dīpeti;
13. He proclaims a light offense as light, lahukaṁ āpattiṁ lahukā āpattīti dīpeti,
14. and a heavy offense as heavy. garukaṁ āpattiṁ garukā āpattīti dīpeti;
15. He proclaims a curable offense as curable, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti,
16. and an incurable offense as incurable. anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti;
17. He proclaims a grave offense as grave, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti,
18. and a minor offense as minor.” aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti—

imehi kho, sāriputta, aṭṭhārasahi vatthūhi dhammavādī jānitabbo”ti.

When Venerable Mahāmoggallāna heard … Assosi kho āyasmā mahāmoggallāno …pe… When Venerable Mahākassapa heard … assosi kho āyasmā mahākassapo … When Venerable Mahākaccāna heard … assosi kho āyasmā mahākaccāno … When Venerable Mahākoṭṭhika heard … assosi kho āyasmā mahākoṭṭhiko … When Venerable Mahākappina heard … assosi kho āyasmā mahākappino … When Venerable Mahācunda heard … assosi kho āyasmā mahācundo … When Venerable Anuruddha heard … assosi kho āyasmā anuruddho … When Venerable Revata heard … assosi kho āyasmā revato … When Venerable Upāli heard … assosi kho āyasmā upāli … When Venerable Ānanda heard … assosi kho āyasmā ānando … When Venerable Rāhula heard assosi kho āyasmā rāhulo—that they were coming, “te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti. he too went to the Buddha, bowed, sat down, Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him, Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca—“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti. adding, “Sir, how should I act toward these monks?” Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?

“Take your stand in accordance with the Teaching.” “Tena hi tvaṁ, rāhula, yathā dhammo tathā tiṭṭhāhī”ti.

“And how do I know what accords with the Teaching and what doesn’t?” “Kathāhaṁ, bhante, jāneyyaṁ dhammaṁ vā adhammaṁ vā”ti? The Buddha told him, too, about the eighteen grounds for knowing that someone is speaking contrary to the Teaching “Aṭṭhārasahi kho, rāhula, vatthūhi adhammavādī jānitabbo. Idha, rāhula, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti; avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti; abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti; anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti; apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti; anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti; lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti; sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti; duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti—imehi kho, rāhula, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.

and the eighteen grounds for knowing that someone is speaking in accordance with the Teaching. Aṭṭhārasahi ca kho, rāhula, vatthūhi dhammavādī jānitabbo. Idha, rāhula, bhikkhu adhammaṁ adhammoti dīpeti, dhammaṁ dhammoti dīpeti; avinayaṁ avinayoti dīpeti, vinayaṁ vinayoti dīpeti; abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti; anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti; apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti; anāpattiṁ anāpattīti dīpeti, āpattiṁ āpattīti dīpeti; lahukaṁ āpattiṁ lahukā āpattīti dīpeti, garukaṁ āpattiṁ garukā āpattīti dīpeti; sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti; duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti—imehi kho, rāhula, aṭṭhārasahi vatthūhi dhammavādī jānitabbo”ti.

When Mahāpajāpati Gotamī heard Assosi kho mahāpajāpati gotamī—that they were coming, “te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti. she too went to the Buddha, bowed, Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and told him, Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti. adding, “Sir, how should I act toward these monks?” Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?

“Well, Gotamī, listen to the teaching from both sides. “Tena hi tvaṁ, gotami, ubhayattha dhammaṁ suṇa. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching. Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi. And whatever support the Sangha of nuns seeks from the Sangha of monks, they should get it all from those who speak in accordance with the Teaching.” Yañca kiñci bhikkhunisaṅghena bhikkhusaṅghato paccāsīsitabbaṁ sabbaṁ taṁ dhammavāditova paccāsīsitabban”ti.

When Anāthapiṇḍika heard Assosi kho anāthapiṇḍiko gahapati—that they were coming, “te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti. he too went to the Buddha, bowed, sat down, Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him, Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca—“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti. adding, “Sir, how should I act toward these monks?” Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?

“Well, householder, make offerings to both sides “Tena hi tvaṁ, gahapati, ubhayattha dānaṁ dehi. and listen to their teachings. Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.” Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī”ti.

When Visākhā Migāramātā heard Assosi kho visākhā migāramātā—that they were coming, “te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti. she too went to the Buddha, bowed, sat down, Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him, Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti. adding, “Sir, how should I act toward these monks?” Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?

“Well, Visākhā, make offerings to both sides “Tena hi tvaṁ, visākhe, ubhayattha dānaṁ dehi. and listen to their teachings. Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.” Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī”ti.

Eventually those monks from Kosambī arrived at Sāvatthī. Atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṁ. Venerable Sāriputta went to the Buddha, bowed, sat down, Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him, Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ anuppattā. adding, “How should we prepare dwellings for these monks?” Kathaṁ nu kho, bhante, tesu bhikkhūsu senāsane paṭipajjitabban”ti?

“Give them dwellings in a separate place.” “Tena hi, sāriputta, vivittaṁ senāsanaṁ dātabban”ti.

“But what should we do if there are no dwellings in a separate place?” “Sace pana, bhante, vivittaṁ na hoti, kathaṁ paṭipajjitabban”ti?

“In that case, create separate resting places and then give them out. “Tena hi, sāriputta, vivittaṁ katvāpi dātabbaṁ,

Under no circumstances, Sāriputta, should a dwelling be reserved for a more senior monk. na tvevāhaṁ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṁ paṭibāhitabbanti vadāmi. If you do, you commit an offense of wrong conduct.” Yo paṭibāheyya, āpatti dukkaṭassā”ti.

“And what should we do regarding food and requisites?” “Āmise pana, bhante, kathaṁ paṭipajjitabban”ti?

“Food and requisites should be distributed equally to everyone.” “Āmisaṁ kho, sāriputta, sabbesaṁ samakaṁ bhājetabban”ti.

7. The instruction to readmit 7. Osāraṇānujānana

Then that ejected monk reflected on the Teaching and the Monastic Law, and he concluded, Atha kho tassa ukkhittakassa bhikkhuno dhammañca vinayañca paccavekkhantassa etadahosi—“This is an offense “āpatti esā, nesā anāpatti. and I’ve committed it. Āpannomhi, namhi anāpanno. I’ve been ejected, Ukkhittomhi, namhi anukkhitto. for the legal procedure was legitimate, irreversible, and fit to stand.” Dhammikenamhi kammena ukkhitto akuppena ṭhānārahenā”ti. He went to those who were siding with him and told them Atha kho so ukkhittako bhikkhu yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā ukkhittānuvattake bhikkhū etadavoca—what he had been thinking, “āpatti esā, āvuso; nesā anāpatti. Āpannomhi, namhi anāpanno. Ukkhittomhi, namhi anukkhitto. Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. adding, “Come, venerables, please readmit me.” Etha maṁ āyasmanto osārethā”ti.

They then took that monk to the Buddha, bowed, sat down, Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and told him Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—what had happened, “ayaṁ, bhante, ukkhittako bhikkhu evamāha—‘āpatti esā, āvuso; nesā anāpatti. Āpannomhi, namhi anāpanno. Ukkhittomhi, namhi anukkhitto. Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. Etha maṁ āyasmanto osārethā’ti. adding, “Sir, what should we do now?” Kathaṁ nu kho, bhante, paṭipajjitabban”ti?

“This is an offense, monks, “Āpatti esā, bhikkhave; nesā anāpatti. and this monk has committed it. Āpanno eso bhikkhu, neso bhikkhu anāpanno. He’s been ejected, Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. for the legal procedure was legitimate, irreversible, and fit to stand. Dhammikena kammena ukkhitto akuppena ṭhānārahena. But since he recognizes this, he should be readmitted.” Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passati ca, tena hi, bhikkhave, taṁ bhikkhuṁ osārethā”ti.

8. Discussion of unity in the Sangha 8. Saṅghasāmaggīkathā

Soon afterwards the monks who had been siding with the ejected monk readmitted him. They then went to the monks who had ejected him and said, Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ osāretvā yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ—“This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been removed. “yasmiṁ, āvuso, vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. To resolve this matter, let’s unify the Sangha.” Handa mayaṁ, āvuso, tassa vatthussa vūpasamāya saṅghasāmaggiṁ karomā”ti.

The monks who had done the ejecting went to the Buddha, bowed, sat down, Atha kho te ukkhepakā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and told him Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—what had happened, “te, bhante, ukkhittānuvattakā bhikkhū evamāhaṁsu—‘yasmiṁ, āvuso, vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Handa mayaṁ, āvuso, tassa vatthussa vūpasamāya saṅghasāmaggiṁ karomā’ti. adding, “How should we proceed with this?” Kathaṁ nu kho, bhante, paṭipajjitabban”ti?

“This being the case, you should resolve this matter by unifying the Sangha. “Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passi ca osārito ca, tena hi, bhikkhave, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karotu. And it should be done like this. Evañca pana, bhikkhave, kātabbā. Everyone should gather in one place, including those who are sick. Sabbeheva ekajjhaṁ sannipatitabbaṁ gilānehi ca agilānehi ca. No-one should give their consent. Na kehici chando dātabbo. A competent and capable monk should then inform the Sangha: Sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

The observance-day ceremony, the recitation of the Monastic Code, should be done straightaway.” Tāvadeva uposatho kātabbo, pātimokkhaṁ uddisitabban”ti.

9. Upāli’s questions about unity in the Sangha 9. Upālisaṅghasāmaggīpucchā

Soon afterwards Venerable Upāli went to the Buddha, bowed, sat down, Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—“Sir, if the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, hasn’t been decided by the Sangha, hasn’t been resolved by the Sangha, yet the Sangha unifies the Sangha—is that unity in the Sangha legitimate?” “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, saṅghasāmaggī”ti?

“That unity in the Sangha is illegitimate.” “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, saṅghasāmaggī”ti.

“If the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been decided by the Sangha, has been resolved by the Sangha, and the Sangha then unifies the Sangha—is that unity in the Sangha legitimate?” “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, saṅghasāmaggī”ti?

“That unity in the Sangha is legitimate.” “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, saṅghasāmaggī”ti.

“And sir, how many kinds of unity in the Sangha are there?” “Kati nu kho, bhante, saṅghasāmaggiyo”ti?

“There are two kinds of unity in the Sangha. “Dvemā, upāli, saṅghasāmaggiyo—There’s the unity in the Sangha where the wording is fulfilled, but not the purpose. atthupāli, saṅghasāmaggī atthāpetā byañjanupetā; And there’s the unity in the Sangha where both the wording and the purpose are fulfilled. atthupāli, saṅghasāmaggī atthupetā ca byañjanupetā ca. Katamā ca, upāli, saṅghasāmaggī atthāpetā byañjanupetā? If the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, hasn’t been decided by the Sangha, hasn’t been resolved by the Sangha, yet the Sangha unifies the Sangha, this is called unity in the Sangha where the wording is fulfilled, but not the purpose. Yasmiṁ, upāli, vatthusmiṁ hoti saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, saṅgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṅghasāmaggiṁ karoti, ayaṁ vuccati, upāli, saṅghasāmaggī atthāpetā byañjanupetā. Katamā ca, upāli, saṅghasāmaggī atthupetā ca byañjanupetā ca? If the basis for the arguments and disputes in the Sangha, for the schism, fracture, and separation in the Sangha, has been decided by the Sangha, has been resolved by the Sangha, and the Sangha then unifies the Sangha, this is called unity in the Sangha where both the wording and the purpose are fulfilled.” 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. Imā kho, upāli, dve saṅghasāmaggiyo”ti.

Upāli then got up from his seat, arrange his upper robe over one shoulder, raise his joined palms, and spoke to the Buddha in verse: Atha kho āyasmā upāli uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi—

“In regard to the duties and discussions of the Sangha, “Saṅghassa kiccesu ca mantanāsu ca, In regard to the business that arises and the investigations—Atthesu jātesu vinicchayesu ca; A person of great value, how does he handle these? Kathaṁpakārodha naro mahatthiko, How is a monk fit to deal with these?” Bhikkhu kathaṁ hotidha paggahāraho”ti.

“Blameless in the basic morality, “Anānuvajjo paṭhamena sīlato, Watching his own behavior, with senses well-restrained—Avekkhitācāro susaṁvutindriyo; His enemies cannot legitimately criticize him; Paccatthikā nūpavadanti dhammato, There’s nothing for them to correct in him. Na hissa taṁ hoti vadeyyu yena naṁ.

Having such purity of conduct, So tādiso sīlavisuddhiyā ṭhito, Enabled, he speaks confidently; Visārado hoti visayha bhāsati; Without fear, he doesn’t tremble in a gathering; Nacchambhati parisagato na vedhati, He doesn’t neglect the meaning and speaks naturally. Atthaṁ na hāpeti anuyyutaṁ bhaṇaṁ.

If then asked a question in a gathering, Tatheva pañhaṁ parisāsu pucchito, He’s neither shy nor timid. Na ceva pajjhāyati na maṅku hoti; His words are timely and pertinent; So kālāgataṁ byākaraṇārahaṁ vaco, He watchfully satisfies a discerning gathering. Rañjeti viññūparisaṁ vicakkhaṇo.

Respectful of more senior monks, Sagāravo vuḍḍhataresu bhikkhusu, Having confidence in his teacher, Ācerakamhi ca sake visārado; Able to investigate, clever in discussion, Alaṁ pametuṁ paguṇo kathetave, Skilled in defeating his opponents. Paccatthikānañca viraddhikovido.

Wherever his opponents turn, he refutes them, Paccatthikā yena vajanti niggahaṁ, And the crowd is convinced. Mahājano saññapanañca gacchati; He doesn’t abandon his position, Sakañca ādāyamayaṁ na riñcati, Yet answers questions without hurting anyone. Viyākaraṁ pañhamanūpaghātikaṁ.

He’s capable of acting as messenger, Dūteyyakammesu alaṁ samuggaho, And about the business of the Sangha, they speak to him. Saṅghassa kiccesu ca āhu naṁ yathā; When speaking, or sent out by the community of monks, Karaṁ vaco bhikkhugaṇena pesito, He doesn’t think, ‘I’m doing it.’ Ahaṁ karomīti na tena maññati.

As far as the actions by which one commits offenses, Āpajjati yāvatakesu vatthusu, And how they’re cleared, Āpattiyā hoti yathā ca vuṭṭhiti; Both these analyses he has learned well. Ete vibhaṅgā ubhayassa svāgatā, He’s skilled in the ways of clearing offenses. Āpatti vuṭṭhānapadassa kovido.

If one is sent away for one’s conduct, Nissāraṇaṁ gacchati yāni cācaraṁ, But once sent away one acts rightly, Nissārito hoti yathā ca vattanā; There’s readmittance for one who lives thus. Osāraṇaṁ taṁvusitassa jantuno, This too he knows, the one skilled in analysis. Etampi jānāti vibhaṅgakovido.

Respectful of more senior monks, Sagāravo vuḍḍhataresu bhikkhusu, Yet whether junior, senior, or of middle standing, Navesu theresu ca majjhimesu ca; The wise practice for the benefit of the many—Mahājanassatthacarodha paṇḍito, Such a monk is fit to deal with these.” So tādiso bhikkhu idha paggahāraho”ti.

The tenth chapter on those from Kosambī is finished. Kosambakakkhandhako dasamo.

The chapter connected with Kosambī is finished. Kosambakakkhandhako niṭṭhito.

The Great Division is finished. Mahāvaggo niṭṭhito.

The canonical text of the Great Division is finished. Mahāvaggapāḷi niṭṭhitā.