vinaya » pli-tv-kd » Theravāda Vinayapiṭaka

10. Kosambakakkhandhaka

The chapter connected with Kosambī

1. Kosambakavivādakathā
The account of the dispute at Kosambī

Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme.
At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery,

Tena kho pana samayena aññataro bhikkhu āpattiṁ āpanno hoti.
a certain monk had committed an offense.

So tassā āpattiyā āpattidiṭṭhi hoti;
He regarded it as an offense,

aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti.
but there were other monks who did not.

So aparena samayena tassā āpattiyā anāpattidiṭṭhi hoti;
Some time later he no longer regarded it as an offense,

aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
but there were other monks who did.

Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—
They said to him,

“āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin”ti?
“You’ve committed an offense. Do you recognize it?”

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

Atha kho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu.
Soon afterwards the monks achieved unanimity, and they ejected that monk for not recognizing the offense.

So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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.

Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca—
He went to his friends and said,

“anāpatti esā, āvuso, nesā āpatti.
“This isn’t an offense,

Anāpannomhi, namhi āpanno.
and so I haven’t committed any.

Anukkhittomhi, namhi ukkhitto.
And I haven’t been ejected,

Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
for the legal procedure was illegitimate, reversible, and unfit to stand.

Hotha me āyasmanto dhammato vinayato pakkhā”ti.
Please side with me, Venerables, in accordance with the Teaching and the Monastic Law.”

Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe.
He was able to form a faction.

Jānapadānampi sandiṭṭhānaṁ sambhattānaṁ bhikkhūnaṁ santike dūtaṁ pāhesi—
He then sent the same message to his friends in the country,

“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 bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.
and again he was able to form a faction.

Atha kho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ—
The monks who sided with him went to the monks who had ejected him and said,

“anāpatti esā, āvuso, nesā āpatti.
“This isn’t an offense,

Anāpanno eso bhikkhu, neso bhikkhu āpanno.
and so this monk hasn’t committed any.

Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto.
He hasn’t been ejected,

Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā”ti.
for the legal procedure was illegitimate, reversible, and unfit to stand.”

Evaṁ vutte, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ—
They replied,

“āpatti esā, āvuso, nesā anāpatti.
“This is an offense,

Āpanno eso bhikkhu, neso bhikkhu anāpanno.
and he’s committed it.

Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto.
And he’s been ejected.

Dhammikena kammena ukkhitto akuppena ṭhānārahena.
The legal procedure was legitimate, irreversible, and fit to stand.

Mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethā”ti.
Venerables, don’t side with this monk.”

Evampi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattiṁsu anuparivāresuṁ.
But they still sided with him.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon afterwards a certain monk went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca—
and told him all that had happened.

“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.

Atha kho bhagavā—“bhinno bhikkhusaṅgho, bhinno bhikkhusaṅgho”ti—
Realizing that the Sangha of monks was divided, the Buddha

uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhepake bhikkhū etadavoca—
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:

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

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
He doesn’t regard it as an offense, but there are other monks who do.

Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti—‘ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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.

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.
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.

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
He doesn’t regard it as an offense, but there are other monks who do.

Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti—‘ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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.

Sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma, na mayaṁ iminā bhikkhunā saddhiṁ pavāressāma, vinā iminā bhikkhunā pavāressāma.
If we eject him for not recognizing an offense, we won’t be able to do the invitation ceremony with him;

Na mayaṁ iminā bhikkhunā saddhiṁ saṅghakammaṁ karissāma, vinā iminā bhikkhunā saṅghakammaṁ karissāma.
we won’t be able to do legal procedures with him;

Na mayaṁ iminā bhikkhunā saddhiṁ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma.
we won’t share a seat with him;

Na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma.
we won’t drink congee with him;

Na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma.
we won’t sit in the dining hall with him;

Na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma.
we won’t stay in the same room with him;

Na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma.
we won’t bow down, stand up, raise our joined palms, or do acts of respect toward one another according to seniority.

Bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo”ti.
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.”

Atha kho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca—
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:

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

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
He doesn’t regard it as an offense, but there are other monks who do.

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.
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.

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.
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.

Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.
It may be that a monk has committed an offense.

So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
He doesn’t regard it as an offense, but there are other monks who do.

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.
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.

Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ pavāressanti, vinā mayā pavāressanti.
And if these monks eject me for not recognizing an offense, they won’t be able to do the invitation ceremony with me;

Na mayā saddhiṁ saṅghakammaṁ karissanti, vinā mayā saṅghakammaṁ karissanti.
they won’t be able to do legal procedures with me;

Na mayā saddhiṁ āsane nisīdissanti, vinā mayā āsane nisīdissanti.
they won’t share a seat with me;

Na mayā saddhiṁ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti.
they won’t drink congee with me;

Na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti.
they won’t sit in the dining hall with me;

Na mayā saddhiṁ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti.
they won’t stay in the same room with me;

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.
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.”

Atha kho bhagavā ukkhittānuvattakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā pakkāmi.
The Buddha then got up from his seat and left.

Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti, saṅghakammaṁ karonti.
Soon those monks who sided with the ejected monk did the observance-day ceremony and legal procedures right there within the monastery zone.

Ukkhepakā pana bhikkhū nissīmaṁ gantvā 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.

Atha kho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
One of the monks who had done the ejecting went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca—
and told him what was happening.

“Te, bhante, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti, saṅghakammaṁ karonti.

Mayaṁ pana ukkhepakā bhikkhū nissīmaṁ gantvā uposathaṁ karoma, saṅghakammaṁ karomā”ti.

“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.
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.

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.
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.

Taṁ kissa hetu?

Nānāsaṁvāsakā ete bhikkhū tumhehi, tumhe ca tehi nānāsaṁvāsakā.
This is so because you now belong to a different Buddhist sect.

Dvemā, bhikkhu, nānāsaṁvāsakabhūmiyo—
There are these two grounds for belonging to a different Buddhist sect.

attanā vā attānaṁ nānāsaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā.
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.

Imā kho, bhikkhu, dve nānāsaṁvāsakabhūmiyo.

Dvemā, bhikkhu, samānasaṁvāsakabhūmiyo—
And there are these two grounds for belonging to the same Buddhist sect.

attanā vā attānaṁ samānasaṁvāsaṁ karoti, samaggo vā naṁ saṅgho ukkhittaṁ osāreti adassane vā appaṭikamme vā appaṭinissagge vā.
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.”

Imā kho, bhikkhu, dve samānasaṁvāsakabhūmiyo”ti.

Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsenti, hatthaparāmāsaṁ karonti.
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.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,

“kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti.
“How can the Sakyan monastics behave like this?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people,

Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized them,

“kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī”ti.
“How can monks behave like this?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …

“saccaṁ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā …pe… hatthaparāmāsaṁ karontī”ti?
“Is it true, monks, that monks are behaving like this?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
He then gave a teaching and addressed the monks:

“bhinne, bhikkhave, saṅghe adhammiyāyamāne asammodikāya vattamānāya ‘ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma, hatthaparāmāsaṁ karissāmā’ti—
“When the Sangha is divided and the monks are behaving contrary to the Teaching and are not on friendly terms,

āsane nisīditabbaṁ.
they should sit down and reflect, ‘We won’t behave improperly by body or speech, such as grabbing one another.’

Bhinne, bhikkhave, saṅghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabban”ti.
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.”

Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
The monks were also arguing and disputing in the midst of the Sangha, attacking one another verbally,

Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ.
and were unable to resolve that legal issue.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca—
A certain monk went to the Buddha, bowed, and told him what was happening, adding,

“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 upādāyā”ti.
“Sir, please go to those monks out of compassion.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.

Atha kho bhagavā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā te bhikkhū etadavoca—
He then went to those monks, sat down on the prepared seat, and said,

“alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti.
“Enough, monks, don’t quarrel and dispute.”

Evaṁ vutte, aññataro adhammavādī bhikkhu bhagavantaṁ etadavoca—
A certain monk who spoke contrary to the Teaching replied,

“āgametu, bhante, bhagavā dhammassāmī;
“Wait, Sir,

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu.
you’re the Lord of the Teaching. Be at ease and enjoy the happiness of meditation.

Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
We’ll face the consequences of this quarrelling and disputing.”

Dutiyampi kho bhagavā te bhikkhū etadavoca—
The Buddha repeated his appeal to those monks,

“alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti.

Dutiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca—
but got the same reply.

“āgametu, bhante, bhagavā dhammassāmī;

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu.

Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

2. Dīghāvuvatthu
2. The account of Dīghāvu

Atha kho bhagavā bhikkhū āmantesi—
The Buddha then said:

“bhūtapubbaṁ, bhikkhave, bārāṇasiyaṁ brahmadatto nāma kāsirājā ahosi aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro.
“At one time in Benares, monks, there was a king of Kāsī called Brahmadatta. He was rich and powerful, had many vehicles and transport animals, and possessed a large kingdom and much wealth.

Dīghīti nāma kosalarājā ahosi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro.
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.

Atha kho, bhikkhave, brahmadatto kāsirājā caturaṅginiṁ senaṁ sannayhitvā dīghītiṁ kosalarājānaṁ abbhuyyāsi.
At one time King Brahmadatta, armed with his fourfold army, marched out to attack King Dīghīti.

Assosi kho, bhikkhave, dīghīti kosalarājā—‘brahmadatto kira kāsirājā caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto’ti.
When King Dīghīti heard about this,

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.
he reflected on King Brahmadatta’s superior wealth and power, and he concluded, ‘I’m incapable of repelling even a single strike from Brahmadatta.

Yannūnāhaṁ paṭikacceva nagaramhā nippateyyan’ti.
Let me flee the town before he arrives.’

Atha kho, bhikkhave, dīghīti kosalarājā mahesiṁ ādāya paṭikacceva nagaramhā nippati.
And he fled the town together with his queen.

Atha kho, bhikkhave, brahmadatto kāsirājā dīghītissa kosalarañño balañca vāhanañca janapadañca kosañca koṭṭhāgārañca abhivijiya ajjhāvasati.
King Brahmadatta then conquered and seized King Dīghīti’s army, vehicles, and transport animals, as well as his country and wealth.

Atha kho, bhikkhave, dīghīti kosalarājā sapajāpatiko yena bārāṇasī tena pakkāmi.
King Dīghīti and his wife set out for Benares.

Anupubbena yena bārāṇasī tadavasari. Tatra sudaṁ, bhikkhave, dīghīti kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati.
When they eventually arrived, they stayed in the house of a potter on the edge of the town, disguised as wanderers.

Atha kho, bhikkhave, dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi.
Soon the queen became pregnant.

Tassā evarūpo dohaḷo uppanno hoti—icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ.
She craved to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords.

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.
She told the king.

‘Kuto, devi, amhākaṁ duggatānaṁ caturaṅginī senā sannaddhā vammikā subhūme ṭhitā, khaggānañca dhovanaṁ pātun’ti
He said, ‘How can we possibly achieve this when things are so difficult for us?’

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

Tena kho pana samayena, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti.
At that time King Brahmadatta had a brahmin counselor who was a friend of King Dīghīti.

Atha kho, bhikkhave, dīghīti kosalarājā yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami, upasaṅkamitvā brahmadattassa kāsirañño purohitaṁ brāhmaṇaṁ etadavoca—‘sakhī te, samma, gabbhinī.
King Dīghīti went to his friend and told him about his wife’s pregnancy

Tassā evarūpo dohaḷo uppanno—icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti.
and craving.

‘Tena hi, deva, mayampi deviṁ passāmā’ti.
The brahmin replied, ‘Well then, let me see the queen.’

Atha kho, bhikkhave, dīghītissa kosalarañño mahesī yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami.
The queen then went to that brahmin.

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—
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:

‘kosalarājā vata bho kucchigato, kosalarājā vata bho kucchigatoti.
‘You have the king of Kosala in your womb!’

Attamanā, devi, hohi.
And he added, ‘Be pleased, lady.

Lacchasi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti.
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.’

Atha kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca—
The brahmin counselor then went to King Brahmadatta and said,

‘tathā, deva, nimittāni dissanti, sve sūriyuggamanakāle caturaṅginī senā sannaddhā vammikā subhūme tiṭṭhatu, khaggā ca dhoviyantū’ti.
‘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.’

Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘yathā, bhaṇe, purohito brāhmaṇo āha tathā karothā’ti.
The king told his people to act accordingly.

Alabhi kho, bhikkhave, dīghītissa kosalarañño mahesī sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ.
As a consequence, the queen was able to satisfy her craving.

Atha kho, bhikkhave, dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṁ vijāyi.
When she reached her term, the queen gave birth to a son.

Tassa dīghāvūti nāmaṁ akaṁsu.
They called him Dīghāvu.

Atha kho, bhikkhave, dīghāvu kumāro nacirasseva viññutaṁ pāpuṇi.
Soon enough Prince Dīghāvu became self-reliant.

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.
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, bhikkhavo, dīghīti kosalarājā dīghāvuṁ kumāraṁ bahinagare vāsesi.
And he did just that.

Atha kho, bhikkhave, dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi.
As he was living outside of town, Prince Dīghāvu was soon training in all branches of knowledge.

Tena kho pana samayena dīghītissa kosalarañño kappako brahmadatte kāsiraññe paṭivasati.
At this time King Dīghīti’s old barber was living at King Brahmadatta’s court.

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—
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.

‘dīghīti, deva, kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasatī’ti.

Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—‘tena hi, bhaṇe, dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānethā’ti.
The king ordered his people to get King Dīghīti and his wife.

‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānesuṁ.
When they had done so,

Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi—
he said,

‘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.
‘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.’

‘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.
Saying, ‘Yes, Sir,’ they bound and shaved King Dīghīti and his wife, and paraded them as instructed.

Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi—‘ciraṁdiṭṭhā kho me mātāpitaro. Yannūnāhaṁ mātāpitaro passeyyan’ti.
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, dīghāvu kumāro bārāṇasiṁ pavisitvā addasa mātāpitaro daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinente, disvāna yena mātāpitaro tenupasaṅkami.
When he entered Benares, he saw what was happening to his parents.

Addasā kho, bhikkhave, dīghīti kosalarājā dīghāvuṁ kumāraṁ dūratova āgacchantaṁ; disvāna dīghāvuṁ kumāraṁ etadavoca—
As he approached them, King Dīghīti said to him,

‘mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ.
‘My dear Dīghāvu, see neither long nor short.

Na hi, tāta dīghāvu, verena verā sammanti;
For hatred never ends through hatred;

averena hi, tāta dīghāvu, verā sammantī’ti.
hatred only ends through love.’

Evaṁ vutte, bhikkhave, te manussā dīghītiṁ kosalarājānaṁ etadavocuṁ—‘ummattako ayaṁ dīghīti kosalarājā vippalapati.
The people there said to King Dīghīti, ‘You’re insane, King Dīghīti, you’re babbling.

Ko imassa dīghāvu?
Who’s Dīghāvu?

Kaṁ ayaṁ evamāha—mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ.
Who are you saying this to?’

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.
‘I’m not insane, I’m not babbling. The wise will understand.’

Dutiyampi kho, bhikkhave …pe…
King Dīghīti repeated what he had said to the prince a second

tatiyampi kho, bhikkhave, dīghīti kosalarājā dīghāvuṁ kumāraṁ etadavoca—
and a third time, and the people there reacted as before.

‘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.

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.
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, dīghāvu kumāro bārāṇasiṁ pavisitvā suraṁ nīharitvā gumbiye pāyesi.
Prince Dīghāvu entered Benares, brought back some alcohol, and gave it to the guards.

Yadā te mattā ahesuṁ patitā, atha kaṭṭhāni saṅkaḍḍhitvā citakaṁ karitvā mātāpitūnaṁ sarīraṁ citakaṁ āropetvā aggiṁ datvā pañjaliko tikkhattuṁ citakaṁ padakkhiṇaṁ akāsi.
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.

Tena kho pana samayena brahmadatto kāsirājā uparipāsādavaragato hoti.
Just then King Brahmadatta was up in his magnificent stilt house,

Addasā kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ pañjalikaṁ tikkhattuṁ citakaṁ padakkhiṇaṁ karontaṁ, disvānassa etadahosi—
and he saw Prince Dīghāvu doing those funeral rites. He thought,

‘nissaṁsayaṁ kho so manusso dīghītissa kosalarañño ñāti vā sālohito vā, aho me anatthato, na hi nāma me koci ārocessatī’ti.
‘No doubt this is a relative of King Dīghīti. This is surely a sign of trouble for me, in that nobody has told me.’

Atha kho, bhikkhave, dīghāvu kumāro araññaṁ gantvā yāvadatthaṁ kanditvā roditvā khappaṁ puñchitvā bārāṇasiṁ pavisitvā antepurassa sāmantā hatthisālaṁ gantvā hatthācariyaṁ etadavoca—
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,

‘icchāmahaṁ, ācariya, sippaṁ sikkhitun’ti.
‘Teacher, I wish to learn your profession.’

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

Atha kho, bhikkhave, dīghāvu kumāro rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesi.
Soon the prince was getting up early in the morning, singing sweetly and playing his lute in the elephant stables.

Assosi kho, bhikkhave, brahmadatto kāsirājā rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gītaṁ vīṇañca vāditaṁ, sutvāna manusse pucchi—
King Brahmadatta, too, was getting up early, and he heard that music. He asked his people

‘ko, bhaṇe, rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti?
who it was.

‘Amukassa, deva, hatthācariyassa antevāsī māṇavako 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.

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

‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghāvuṁ kumāraṁ ānesuṁ.
They brought the prince,

‘Tvaṁ, bhaṇe māṇavaka, rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti?
and the king asked him whether he was the one who had been singing and playing the lute.

‘Evaṁ, devā’ti.
When the prince confirmed that it was he,

‘Tena hi tvaṁ, bhaṇe māṇavaka, gāyassu, vīṇañca vādehī’ti.
the king said, ‘Well then, sing and play right here.’

‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā ārādhāpekkho mañjunā sarena gāyi, vīṇañca vādesi.
Dīghāvu consented and did his best to please the king.

‘Tvaṁ, bhaṇe māṇavaka, maṁ upaṭṭhahā’ti.
The king said, ‘Now then, young man, please attend on me.’

‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paccassosi.
The prince agreed.

Atha kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño pubbuṭṭhāyī ahosi pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī.
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, brahmadatto kāsirājā dīghāvuṁ kumāraṁ nacirasseva abbhantarime vissāsikaṭṭhāne ṭhapesi.
Soon the king put the prince in an intimate position of trust.

Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca—
On one occasion the king said to the prince,

‘tena hi, bhaṇe māṇavaka, rathaṁ yojehi, migavaṁ gamissāmā’ti.
‘Listen, young man. Harness a chariot, and let’s go hunting.’

‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca—
He did as asked and told the king,

‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti.
‘Sir, the chariot is ready. You may leave when you’re ready.’

Atha kho, bhikkhave, brahmadatto kāsirājā rathaṁ abhiruhi.
The king mounted the chariot,

Dīghāvu kumāro rathaṁ pesesi.
with the prince driving it.

Tathā tathā rathaṁ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho.
He then drove the chariot away from the army.

Atha kho, bhikkhave, brahmadatto kāsirājā dūraṁ gantvā dīghāvuṁ kumāraṁ etadavoca—
When they had gone a long way, the king said to the prince,

‘tena hi, bhaṇe māṇavaka, rathaṁ muñcassu, kilantomhi, nipajjissāmī’ti.
‘Listen, unharness the chariot. I’m tired. I wish to lie down.’

‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ muñcitvā pathaviyaṁ pallaṅkena nisīdi.
He did as asked and then sat down cross-legged on the ground.

Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa ucchaṅge sīsaṁ katvā seyyaṁ kappesi.
The king lay down, resting his head on the prince’s lap.

Tassa kilantassa muhuttakeneva niddā okkami.
And because he was tired, he quickly fell asleep.

Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi—
The prince thought,

‘ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako.
‘This king has caused us much misfortune.

Iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ.
He took our army, our vehicles and transport animals, and our country and wealth.

Iminā ca me mātāpitaro hatā.
He killed my mother and father.

Ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi.
This is my chance to take revenge.’ And he drew his sword from its scabbard.

Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi—
He then thought,

‘pitā kho maṁ maraṇakāle avaca “mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ.
‘At the time of his death, my father said to me, “My dear Dīghāvu, see neither long nor short.

Na hi, tāta dīghāvu, verena verā sammanti;
For hatred never ends through hatred;

averena hi, tāta dīghāvu, verā sammantī”ti.
hatred only ends through love.”

Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti kosiyā khaggaṁ pavesesi.
It wouldn’t be right for me to ignore my father’s advice.’ And he returned the sword to its scabbard.

Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi—
A second

‘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—
and a third time he had the same thoughts,

‘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.
and each time he ended up returning the sword to its scabbard.

Atha kho, bhikkhave, brahmadatto kāsirājā bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsi.
Just then King Brahmadatta suddenly got up, frightened and alarmed.

Atha kho, bhikkhave, dīghāvu kumāro brahmadattaṁ kāsirājānaṁ etadavoca—‘kissa tvaṁ, deva, bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsī’ti?
The prince asked him what was the matter,

‘Idha maṁ, bhaṇe māṇavaka, dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi.
and the king said, ‘I just dreamed that Prince Dīghāvu, the son of Dīghīti the king of Kosala, attacked me with a sword.’

Tenāhaṁ bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsin’ti.

Atha kho, bhikkhave, dīghāvu kumāro vāmena hatthena brahmadattassa kāsirañño sīsaṁ parāmasitvā dakkhiṇena hatthena khaggaṁ nibbāhetvā brahmadattaṁ kāsirājānaṁ etadavoca—
Seizing the king’s head with his left hand and drawing his sword with his right hand, the prince said to the king,

‘ahaṁ kho so, deva, dīghītissa kosalarañño putto dīghāvu kumāro.
‘Sir, I’m that Prince Dīghāvu, the son of Dīghīti the king of Kosala.

Bahuno tvaṁ amhākaṁ anatthassa kārako.
You’ve caused us much misfortune.

Tayā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ.
You took our army, our vehicles and transport animals, and our country and wealth.

Tayā ca me mātāpitaro hatā.
You killed my mother and father.

Ayaṁ khvassa kālo yvāhaṁ veraṁ appeyyan’ti.
This is my chance to take revenge.’

Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṁ kumāraṁ etadavoca—
The king bowed down with his head at the prince’s feet and said,

‘jīvitaṁ me, tāta dīghāvu, dehi. Jīvitaṁ me, tāta dīghāvu, dehī’ti.
‘Dear Dīghāvu, please spare my life.’

‘Kyāhaṁ ussahāmi devassa jīvitaṁ dātuṁ?
‘Who am I to spare your life?

Devo kho me jīvitaṁ dadeyyā’ti.
Sir, it’s you who should spare mine.’

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

Atha kho, bhikkhave, brahmadatto ca kāsirājā dīghāvu ca kumāro aññamaññassa jīvitaṁ adaṁsu, pāṇiñca aggahesuṁ, sapathañca akaṁsu addūbhāya.
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 kāsirājā dīghāvuṁ kumāraṁ etadavoca—
The king said to the prince,

‘tena hi, tāta dīghāvu, rathaṁ yojehi, gamissāmā’ti.
‘Well then, Dīghāvu, harness the chariot and let’s go.’

‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca—
He did as asked and told to the king,

‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti.
‘Sir, the chariot is ready. You may leave when you’re ready.’

Atha kho, bhikkhave, brahmadatto kāsirājā rathaṁ abhiruhi.
The king mounted the chariot,

Dīghāvu kumāro rathaṁ pesesi.
with the prince driving it.

Tathā tathā rathaṁ pesesi yathā yathā nacirasseva senāya samāgañchi.
And he drove it so that it soon rejoined the army.

Atha kho, bhikkhave, brahmadatto kāsirājā bārāṇasiṁ pavisitvā amacce pārisajje sannipātāpetvā etadavoca—
When he was back in Benares, the king gathered his court and said,

‘sace, bhaṇe, dīghītissa kosalarañño puttaṁ dīghāvuṁ kumāraṁ passeyyātha, kinti naṁ kareyyāthā’ti?
‘Now, let me ask you: if you saw Prince Dīghāvu, the son of Dīghīti the king of Kosala, what would you do to him?’

Ekacce evamāhaṁsu—
They variously replied,

‘mayaṁ, deva, hatthe chindeyyāma.
‘Sir, we’d cut off his hands;’

Mayaṁ, deva, pāde chindeyyāma.
‘We’d cut off his feet;’

Mayaṁ, deva, hatthapāde chindeyyāma.
‘We’d cut off both his hands and feet;’

Mayaṁ, deva, kaṇṇe chindeyyāma.
‘We’d cut off his ears;’

Mayaṁ, deva, nāsaṁ chindeyyāma.
‘We’d cut off his nose;’

Mayaṁ, deva, kaṇṇanāsaṁ chindeyyāma.
‘We’d cut off both his ears and nose;’

Mayaṁ, deva, sīsaṁ chindeyyāmā’ti.
‘We’d cut off his head.’

‘Ayaṁ kho, bhaṇe, dīghītissa kosalarañño putto dīghāvu kumāro.
‘Well, this is Prince Dīghāvu, the son of Dīghīti the king of Kosala.

Nāyaṁ labbhā kiñci kātuṁ.
You shouldn’t do anything to harm him.

Iminā ca me jīvitaṁ dinnaṁ, mayā ca imassa jīvitaṁ dinnan’ti.
I’ve spared his life and he’s spared mine.’

Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca—
Soon afterwards the king said to Dīghāvu,

‘yaṁ kho te, tāta dīghāvu, pitā maraṇakāle avaca “mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ.
‘Dīghāvu, what’s the meaning of that which your father told you at the time of his death?’

Na hi, tāta dīghāvu, verena verā sammanti;

averena hi, tāta dīghāvu, verā sammantī”ti, kiṁ te pitā sandhāya avacā’ti?

‘Yaṁ kho me, deva, pitā maraṇakāle avaca “mā dīghan”ti mā ciraṁ veraṁ akāsīti.
‘When he said, “Not long,” he meant, “Don’t harbor hate for a long time.”

Imaṁ kho me, deva, pitā maraṇakāle avaca “mā dīghan”ti.

Yaṁ kho me, deva, pitā maraṇakāle avaca “mā rassan”ti mā khippaṁ mittehi bhijjitthāti.
When he said, “Not short,” he meant, “Don’t hastily break with your friends.”

Imaṁ kho me, deva, pitā maraṇakāle avaca “mā rassan”ti.

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.
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.

Sacāhaṁ devaṁ jīvitā voropeyyaṁ, ye devassa atthakāmā te maṁ jīvitā voropeyyuṁ, ye me atthakāmā te te jīvitā voropeyyuṁ—
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.

evaṁ taṁ veraṁ verena na vūpasameyya.
In this way the hatred would never end through hatred.

Idāni ca pana me devena jīvitaṁ dinnaṁ, mayā ca devassa jīvitaṁ dinnaṁ.
But now you’ve spared my life and I’ve spared yours.

Evaṁ taṁ veraṁ averena vūpasantaṁ.
In this way hatred ends through love.’

Imaṁ kho me, deva, pitā maraṇakāle avaca—

“na hi, tāta dīghāvu, verena verā sammanti;

averena hi, tāta dīghāvu, verā sammantī”’ti.

Atha kho, bhikkhave, brahmadatto kāsirājā—
The king thought,

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘It’s amazing

Yāva paṇḍito ayaṁ dīghāvu kumāro, yatra hi nāma pituno saṅkhittena bhāsitassa vitthārena atthaṁ ājānissatī’ti pettikaṁ balañca vāhanañca janapadañca kosañca koṭṭhāgārañca paṭipādesi, dhītarañca adāsi.
how wise Dīghāvu is, seeing 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.

Tesañhi nāma, bhikkhave, rājūnaṁ ādinnadaṇḍānaṁ ādinnasatthānaṁ evarūpaṁ khantisoraccaṁ bhavissati.
“In this way, monks, those kings who had the authority to punish were actually patient and gentle.

Idha kho pana taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti?
But right here, you who’ve gone forth on this well-proclaimed spiritual path, do you shine with your patience and gentleness?”

Tatiyampi kho bhagavā te bhikkhū etadavoca—
A third time the Buddha said to those monks,

“alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti.
“Enough, monks, don’t quarrel and dispute.”

Tatiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca—
And a third time that monk who spoke contrary to the Teaching replied,

“āgametu, bhante, bhagavā dhammassāmī;
“Wait, Sir, you’re the Lord of the Teaching.

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu.
Be at ease and enjoy the happiness of meditation.

Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
We’ll face the consequences of this quarreling and disputing.”

Atha kho bhagavā—
The Buddha thought,

“pariyādinnarūpā kho ime moghapurisā, nayime sukarā saññāpetun”ti—
“These foolish men are consumed by emotions. It’s not easy to persuade them,”

uṭṭhāyāsanā pakkāmi.
and he got up from his seat and left.

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

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.
Then, after robing up in the morning, the Buddha took his bowl and robe and entered Kosambī for alms.

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya saṅghamajjhe ṭhitakova imā gāthāyo abhāsi—
When he had completed his alms round, eaten his meal, and returned, he put his dwelling in order. He then took his bowl and robe, and while standing in the midst of the Sangha, he spoke these verses:

“Puthusaddo samajano,
“When many voices shout at once,

na bālo koci maññatha;
No-one thinks they are a fool.

Saṅghasmiṁ bhijjamānasmiṁ,
Even as the Sangha splits,

nāññaṁ bhiyyo amaññaruṁ.
They do not think it through.

Parimuṭṭhā paṇḍitābhāsā,
Forgetting to speak wisely,

vācāgocarabhāṇino;
They are obsessed by speech;

Yāvicchanti mukhāyāmaṁ,
Saying whatever they like,

yena nītā na taṁ vidū.
They don’t know what leads them on.

Akkocchi maṁ avadhi maṁ,
‘They abused me, they hit me,

ajini maṁ ahāsi me;
They defeated me, they robbed me.’

Ye ca taṁ upanayhanti,
For those who carry on like this,

veraṁ tesaṁ na sammati.
Hatred cannot end.

Akkocchi maṁ avadhi maṁ,
‘They abused me, they hit me,

ajini maṁ ahāsi me;
They defeated me, they robbed me.’

Ye ca taṁ nupanayhanti,
For those who do not carry on like this,

veraṁ tesūpasammati.
Hatred has an end.

Na hi verena verāni,
For never does hatred

sammantīdha kudācanaṁ;
End through hatred;

Averena ca sammanti,
Only through love does it end—

esadhammo sanantano.
This is an ancient law.

Pare ca na vijānanti,
Others do not know

mayamettha yamāmase;
That here we need restraint;

Ye ca tattha vijānanti,
But there are those there who know,

tato sammanti medhagā.
That quarrels end like this.

Aṭṭhicchinnā pāṇaharā,
Those breaking bones and killing,

gavāssadhanahārino;
Those taking cows, horses, and wealth,

Raṭṭhaṁ vilumpamānānaṁ,
Those plundering the country,

tesampi hoti saṅgati.
Even they can stay together—

Kasmā tumhāka no siyā.
Why then cannot you?

Sace labhetha nipakaṁ sahāyaṁ,
If you find a discerning friend,

Saddhiñcaraṁ sādhuvihāri dhīraṁ;
A steadfast companion, good to live with,

Abhibhuyya sabbāni parissayāni,
Then overcome all problems,

Careyya tenattamano satīmā.
And go with them, glad and mindful.

No ce labhetha nipakaṁ sahāyaṁ,
If you do not find a discerning friend,

Saddhiñcaraṁ sādhuvihāri dhīraṁ;
A steadfast companion, good to live with,

Rājāva raṭṭhaṁ vijitaṁ pahāya,
Then like a king giving up his kingdom,

Eko care mātaṅgaraññeva nāgo.
Wander alone like a mighty elephant in the forest.

Ekassa caritaṁ seyyo,
It’s better to wander alone,

Natthi bāle sahāyatā;
For there is no friendship with fools.

Eko care na ca pāpāni kayirā,
Wander alone and do no bad,

Appossukko mātaṅgaraññeva nāgo”ti.
Unconcerned, like a mighty elephant in the forest.”

3. Bālakaloṇakagamanakathā
3. The account of going to Bālakaloṇaka

Atha kho bhagavā saṅghamajjhe ṭhitakova imā gāthāyo bhāsitvā yena bālakaloṇakagāmo tenupasaṅkami.
After speaking these verses, the Buddha went to the village of Bālakaloṇaka.

Tena kho pana samayena āyasmā bhagu bālakaloṇakagāme viharati.
At that time Venerable Bhagu was staying near that village.

Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ, disvāna āsanaṁ paññapesi, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi, paccuggantvā pattacīvaraṁ paṭiggahesi.
When Bhagu saw the Buddha coming, he prepared a seat and set out a foot stool, a foot scraper, and water for washing the feet. He then went out to meet the Buddha, receiving his bowl and robe.

Nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi.
The Buddha sat down on the prepared seat and washed his feet.

Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
When Bhagu had bowed and sat down,

Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca—
the Buddha said to him,

“kacci, bhikkhu, khamanīyaṁ;
“I hope you’re keeping well, monk,

kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti?
I hope you’re getting by? I hope you’re not having any trouble getting almsfood?”

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā;
“I’m keeping well, Sir, I’m getting by.

na cāhaṁ, bhante, piṇḍakena kilamāmī”ti.
I’m having no trouble getting almsfood.”

Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.
The Buddha instructed, inspired, and gladdened Bhagu with a teaching. He then got up from his seat and went to the Eastern Bamboo Park.

4. Pācīnavaṁsadāyagamanakathā
4. The account of going to the Eastern Bamboo Park

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti.
At this time Venerable Anuruddha, Venerable Nandiya, and Venerable Kimila were staying at the Eastern Bamboo Park.

Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca—
The park keeper saw the Buddha coming and said to him,

“mā, samaṇa, etaṁ dāyaṁ pāvisi.
“Ascetic, don’t enter this park.

Santettha tayo kulaputtā attakāmarūpā viharanti.
There are three gentlemen here, practicing for their own good.

Mā tesaṁ aphāsumakāsī”ti.
Please, don’t disturb them.”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa, sutvāna dāyapālaṁ etadavoca—
When Anuruddha heard the park keeper advising the Buddha, he said,

“māvuso dāyapāla, bhagavantaṁ vāresi.
“Please don’t block the Buddha.

Satthā no bhagavā anuppatto”ti.
It’s our teacher who’s arrived.”

Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami, upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca—
Anuruddha then went to Nandiya and Kimila and said,

“abhikkamathāyasmanto abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
“Come out, Venerables, our teacher has arrived.”

Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi.
The three of them went out to meet the Buddha. One received his bowl and robe, one prepared a seat, and one put out a foot stool, a foot scraper, and water for washing the feet.

Nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi.
The Buddha sat down on the prepared seat and washed his feet.

Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
When they had bowed and sat down,

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca—
the Buddha said to them,

“kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ;
“I hope you’re all keeping well, Anuruddha, I hope you’re getting by?

kacci piṇḍakena na kilamathā”ti?
I hope you’re not having any trouble getting almsfood?”

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā;
“We’re keeping well, Sir, we’re getting by.

na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
We’re not having any trouble getting almsfood.”

“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“I hope you’re living together in peace and harmony, blending like milk and water, and regarding one another with affection?”

“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Yes, we are.”

“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“And how do you do this?”

“Idha mayhaṁ, bhante, evaṁ hoti—
“I think like this,

‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.
‘How fortunate I am to be living with such fellow monastics!’

Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca;
And I do acts of good will toward them by body,

mettaṁ vacīkammaṁ …
speech,

mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
and mind, both in public and in private.

Tassa mayhaṁ, bhante, evaṁ hoti—
I think,

‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.
‘Why don’t I set aside what I wish to do and instead do what these venerables wish?’

So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.
And that’s what I do.

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.
We’re separate in body, but it might seem as if we’re one in mind.”

Āyasmāpi kho nandiyo …pe…
Nandiya and Kimila then repeated what Anuruddha had said.

āyasmāpi kho kimilo bhagavantaṁ etadavoca—

“mayhampi kho, bhante, evaṁ hoti—

‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.

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 vatteyyan’ti.

So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti.

Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.

“Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“I hope, Anuruddha, that you’re heedful and energetic?”

“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Yes, Sir, we are.”

“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“And how is it that you’re heedful and energetic?”

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti.
“Whoever returns first from alms round in the village, he prepares the seats and sets out a foot stool, a foot scraper, and water for washing the feet. He washes the bowl for leftovers and puts it back out, and sets out water for drinking and water for washing.

Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti.
Whoever returns last from alms round may eat the leftovers, or he discards them where there are no cultivated plants

Appāṇake vā udake opilāpeti.
or in water without life.

So āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati.
He puts away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He washes the bowl for leftovers and puts it away, puts away the water for drinking and the water for washing, and sweeps the dining hall.

Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
Whoever sees that the pot for drinking water, the pot for washing water, or the water pot in the restroom is empty fills it.

Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma.
If he can’t do it by himself, he calls someone over by hand signal, and they move it together. We don’t speak because of that.

Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma.
And every five days we sit together the whole night to discuss the Teaching.”

Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.

5. Pālileyyakagamanakathā
5. The account of going to Pālileyyaka

Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pālileyyakaṁ tena cārikaṁ pakkāmi.
The Buddha then instructed, inspired, and gladdened Venerable Anuruddha, Venerable Nandiya, and Venerable Kimila with a teaching. He then got up from his seat and set out wandering toward Pālileyyaka.

Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.
When he eventually arrived,

Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.
he stayed in a protected forest grove, at the foot of an auspicious sal tree.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while he was reflecting in private, the Buddha thought,

“ahaṁ kho pubbe ākiṇṇo na phāsu vihāsiṁ tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehi.
“Previously, when I was surrounded by those quarreling monks at Kosambī, I wasn’t at ease.

Somhi etarahi eko adutiyo sukhaṁ phāsu viharāmi aññatreva tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehī”ti.
But now that I’m alone, away from those monks, I’m happy and at ease.”

Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.
At that time there was a large bull elephant who lived surrounded by a herd—by males and females, by juveniles and babies. He ate grass with the tips broken off and drank muddy water. Other elephants ate the branches that he had pulled down. And when he was immersed in a pool, the female elephants came rubbing their bodies against his.

Atha kho tassa hatthināgassa etadahosi—
He considered this and thought,

“ahaṁ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.

Yannūnāhaṁ ekova gaṇasmā vūpakaṭṭho vihareyyan”ti.
“Why don’t I leave the herd and stay by myself?”

Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami, upasaṅkamitvā soṇḍāya bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, appaharitañca karoti.
He then left the herd and went to Pālileyyaka, to where the Buddha was at the foot of the auspicious sal tree. And he attended on the Buddha, using his trunk to set out water for drinking and water for washing, and to clear the vegetation.

Atha kho tassa hatthināgassa etadahosi—
He thought,

“ahaṁ kho pubbe ākiṇṇo na phāsu vihāsiṁ hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ ogāhā ca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu.
“Previously, when I was surrounded by the other elephants, I wasn’t at ease.

Somhi etarahi eko adutiyo sukhaṁ phāsu viharāmi aññatreva hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehī”ti.
But now that I’m alone, away from those elephants, I’m happy and at ease.”

Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
After considering his own seclusion and reading the mind of the elephant, the Buddha uttered a heartfelt exclamation:

“Etaṁ nāgassa nāgena,
“The mind of this mighty elephant,

īsādantassa hatthino;
With tusks like chariot poles,

Sameti cittaṁ cittena,
Agrees with the mind of the Sage,

yadeko ramatī vane”ti.
Since they each delight in the forest solitude.”

Atha kho bhagavā pālileyyake yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed at Pālileyyaka for as long as he liked, he set out wandering toward Sāvatthī.

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
When he eventually arrived,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Atha kho kosambakā upāsakā—
Soon the lay followers in Kosambī considered,

“ime kho ayyā kosambakā bhikkhū bahuno amhākaṁ anatthassa kārakā.
“These venerable monks at Kosambī have caused us much misfortune.

Imehi ubbāḷho bhagavā pakkanto.
The Buddha himself left because he was troubled by them.

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—
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.

evaṁ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṁ vā pasādessantī”ti.
Then, they’ll either leave, disrobe, or reconcile with the Buddha.”

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.
And they did just that.

Atha kho kosambakā bhikkhū kosambakehi upāsakehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā evamāhaṁsu—
Soon the monks at Kosambī said,

“handa mayaṁ, āvuso, sāvatthiṁ gantvā bhagavato santike imaṁ adhikaraṇaṁ vūpasameyyāmā”ti.
“Well then, let’s go to Sāvatthī and resolve this legal issue in the presence of the Buddha.”

6. Aṭṭhārasavatthukathā
6. The account of the eighteen grounds

Atha kho kosambakā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tenupasaṅkamiṁsu.
The monks at Kosambī put their dwellings in order, took their bowls and robes, and went to Sāvatthī.

Assosi kho āyasmā sāriputto—
When Venerable Sāriputta heard

“te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti.
that they were coming,

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
he went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—
and told him,

“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti.

Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?
adding, “Sir, how should I act toward these monks?”

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

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

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

Idha, sāriputta, bhikkhu adhammaṁ dhammoti dīpeti,
A monk proclaims what’s contrary to the Teaching as being in accordance with it,

dhammaṁ adhammoti dīpeti;
and what’s in accordance with the Teaching as contrary to it.

avinayaṁ vinayoti dīpeti,
He proclaims what’s contrary to the Monastic Law as being in accordance with it,

vinayaṁ avinayoti dīpeti;
and what’s in accordance with the Monastic Law as contrary to it.

abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti,
He proclaims what hasn’t been spoken by the Buddha as spoken by him,

bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti;
and what’s been spoken by the Buddha as not spoken by him.

anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti,
He proclaims what wasn’t practiced by the Buddha as practiced by him,

āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti;
and what was practiced by the Buddha as not practiced by him.

apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti,
He proclaims what wasn’t laid down by the Buddha as laid down by him,

paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti;
and what was laid down by the Buddha as not laid down by him.

anāpattiṁ āpattīti dīpeti,
He proclaims a non-offense as an offense,

āpattiṁ anāpattīti dīpeti;
and an offense as a non-offense.

lahukaṁ āpattiṁ garukā āpattīti dīpeti,
He proclaims a light offense as heavy,

garukaṁ āpattiṁ lahukā āpattīti dīpeti;
and a heavy offense as light.

sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti,
He proclaims a curable offense as incurable,

anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti;
and an incurable offense as curable.

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti,
He proclaims a grave offense as minor,

aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti—
and a minor offense as grave.

imehi kho, sāriputta, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.

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

Idha, sāriputta, bhikkhu adhammaṁ adhammoti dīpeti,
A monk proclaims what’s contrary to the Teaching as such,

dhammaṁ dhammoti dīpeti;
and what’s in accordance with the Teaching as such.

avinayaṁ avinayoti dīpeti,
He proclaims what’s contrary to the Monastic Law as such,

vinayaṁ vinayoti dīpeti;
and what’s in accordance with the Monastic Law as such.

abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti,
He proclaims what hasn’t been spoken by the Buddha as such,

bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti;
and what’s been spoken by the Buddha as such.

anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti,
He proclaims what wasn’t practiced by the Buddha as such,

āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti;
and what was practiced by the Buddha as such.

apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti,
He proclaims what wasn’t laid down by the Buddha as such,

paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti;
and what was laid down by the Buddha as such.

anāpattiṁ anāpattīti dīpeti,
He proclaims a non-offense as such,

āpattiṁ āpattīti dīpeti;
and an offense as such.

lahukaṁ āpattiṁ lahukā āpattīti dīpeti,
He proclaims a light offense as light,

garukaṁ āpattiṁ garukā āpattīti dīpeti;
and a heavy offense as heavy.

sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti,
He proclaims a curable offense as curable,

anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti;
and an incurable offense as incurable.

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti,
He proclaims a grave offense as grave,

aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti—
and a minor offense as minor.”

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

Assosi kho āyasmā mahāmoggallāno …pe…
When Venerable Mahāmoggallāna heard …

assosi kho āyasmā mahākassapo …
When Venerable Mahākassapa heard …

assosi kho āyasmā mahākaccāno …
When Venerable Mahākaccāna heard …

assosi kho āyasmā mahākoṭṭhiko …
When Venerable Mahākoṭṭhika heard …

assosi kho āyasmā mahākappino …
When Venerable Mahākappina heard …

assosi kho āyasmā mahācundo …
When Venerable Mahācunda heard …

assosi kho āyasmā anuruddho …
When Venerable Anuruddha heard …

assosi kho āyasmā revato …
When Venerable Revata heard …

assosi kho āyasmā upāli …
When Venerable Upāli heard …

assosi kho āyasmā ānando …
When Venerable Ānanda heard …

assosi kho āyasmā rāhulo—
When Venerable Rāhula heard

“te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti.
that they were coming,

Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
he too went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca—
and told him,

“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti.

Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?
adding, “Sir, how should I act toward these monks?”

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

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

“Aṭṭhārasahi kho, rāhula, vatthūhi adhammavādī jānitabbo.
The Buddha told him, too, about the eighteen grounds for knowing that someone is speaking contrary to the Teaching

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.

Aṭṭhārasahi ca kho, rāhula, vatthūhi dhammavādī jānitabbo.
and the eighteen grounds for knowing that someone is speaking in accordance with the Teaching.

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.

Assosi kho mahāpajāpati gotamī—
When Mahāpajāpati Gotamī heard

“te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti.
that they were coming,

Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
she too went to the Buddha, bowed,

Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—
and told him,

“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti.

Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?
adding, “Sir, how should I act toward these monks?”

“Tena hi tvaṁ, gotami, ubhayattha dhammaṁ suṇa.
“Well, Gotamī, listen to the teaching from both sides.

Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi.
Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.

Yañca kiñci bhikkhunisaṅghena bhikkhusaṅghato paccāsīsitabbaṁ sabbaṁ taṁ dhammavāditova paccāsīsitabban”ti.
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.”

Assosi kho anāthapiṇḍiko gahapati—
When Anāthapiṇḍika heard

“te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti.
that they were coming,

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
he too went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca—
and told him,

“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti.

Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?
adding, “Sir, how should I act toward these monks?”

“Tena hi tvaṁ, gahapati, ubhayattha dānaṁ dehi.
“Well, householder, make offerings to both sides

Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa.
and listen to their teachings.

Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī”ti.
Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.”

Assosi kho visākhā migāramātā—
When Visākhā Migāramātā heard

“te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantī”ti.
that they were coming,

Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
she too went to the Buddha, bowed, sat down,

Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—
and told him,

“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti.

Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī”ti?
adding, “Sir, how should I act toward these monks?”

“Tena hi tvaṁ, visākhe, ubhayattha dānaṁ dehi.
“Well, Visākhā, make offerings to both sides

Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa.
and listen to their teachings.

Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī”ti.
Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.”

Atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṁ.
Eventually those monks from Kosambī arrived at Sāvatthī.

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Venerable Sāriputta went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—
and told him,

“te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ anuppattā.

Kathaṁ nu kho, bhante, tesu bhikkhūsu senāsane paṭipajjitabban”ti?
adding, “How should we prepare dwellings for these monks?”

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

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

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

na tvevāhaṁ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṁ paṭibāhitabbanti vadāmi.
Under no circumstances, Sāriputta, should a dwelling be reserved for a more senior monk.

Yo paṭibāheyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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

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

7. Osāraṇānujānana
7. The instruction to readmit

Atha kho tassa ukkhittakassa bhikkhuno dhammañca vinayañca paccavekkhantassa etadahosi—
Then that ejected monk reflected on the Teaching and the Monastic Law, and he concluded,

“āpatti esā, nesā anāpatti.
“This is an offense

Āpannomhi, namhi anāpanno.
and I’ve committed it.

Ukkhittomhi, namhi anukkhitto.
I’ve been ejected,

Dhammikenamhi kammena ukkhitto akuppena ṭhānārahenā”ti.
for the legal procedure was legitimate, irreversible, and fit to stand.”

Atha kho so ukkhittako bhikkhu yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā ukkhittānuvattake bhikkhū etadavoca—
He went to those who were siding with him and told them

“āpatti esā, āvuso;
what he had been thinking,

nesā anāpatti.

Āpannomhi, namhi anāpanno.

Ukkhittomhi, namhi anukkhitto.

Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena.

Etha maṁ āyasmanto osārethā”ti.
adding, “Come, Venerables, please readmit me.”

Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
They then took that monk to the Buddha, bowed, sat down,

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—
and told him

“ayaṁ, bhante, ukkhittako bhikkhu evamāha—
what had happened,

‘āpatti esā, āvuso;

nesā anāpatti.

Āpannomhi, namhi anāpanno.

Ukkhittomhi, namhi anukkhitto.

Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena.

Etha maṁ āyasmanto osārethā’ti.

Kathaṁ nu kho, bhante, paṭipajjitabban”ti?
adding, “Sir, what should we do now?”

“Āpatti esā, bhikkhave;
“This is an offense, monks,

nesā anāpatti.

Āpanno eso bhikkhu, neso bhikkhu anāpanno.
and this monk has committed it.

Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto.
He’s been ejected,

Dhammikena kammena ukkhitto akuppena ṭhānārahena.
for the legal procedure was legitimate, irreversible, and fit to stand.

Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passati ca, tena hi, bhikkhave, taṁ bhikkhuṁ osārethā”ti.
But since he recognizes this, he should be readmitted.”

8. Saṅghasāmaggīkathā
8. Discussion of unity in the Sangha

Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ osāretvā yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ—
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,

“yasmiṁ, āvuso, vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca.
“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.

Handa mayaṁ, āvuso, tassa vatthussa vūpasamāya saṅghasāmaggiṁ karomā”ti.
To resolve this matter, let’s unify the Sangha.”

Atha kho te ukkhepakā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
The monks who had done the ejecting went to the Buddha, bowed, sat down,

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—
and told him

“te, bhante, ukkhittānuvattakā bhikkhū evamāhaṁsu—
what had happened,

‘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.

Kathaṁ nu kho, bhante, paṭipajjitabban”ti?
adding, “How should we proceed with this?”

“Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passi ca osārito ca, tena hi, bhikkhave, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karotu.
“This being the case, you should resolve this matter by unifying the Sangha.

Evañca pana, bhikkhave, kātabbā.
And it should be done like this.

Sabbeheva ekajjhaṁ sannipatitabbaṁ gilānehi ca agilānehi ca.
Everyone should gather in one place, including those who are sick.

Na kehici chando dātabbo.
No-one should give their consent.

Sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yasmiṁ vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca.
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.

Yadi saṅghassa pattakallaṁ, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ kareyya.
If the Sangha is ready, let’s resolve this matter by unifying the Sangha.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Yasmiṁ vatthusmiṁ ahosi saṅghassa bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca.
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.

Saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṁ karoti.
The Sangha resolves this matter by unifying the Sangha.

Yassāyasmato khamati tassa vatthussa vūpasamāya saṅghasāmaggiyā karaṇaṁ, so tuṇhassa, yassa nakkhamati so bhāseyya.
Any monk who approves of resolving this matter by unifying Sangha should remain silent. Any monk who doesn’t approve should speak up.

Katā saṅghena tassa vatthussa vūpasamāya saṅghasāmaggī.
The Sangha has resolved this matter by unifying the Sangha.

Nihato saṅghabhedo, nihatā saṅgharāji, nihataṁ saṅghavavatthānaṁ, nihataṁ saṅghanānākaraṇaṁ.
The schism in the Sangha has come to an end. The fracture in the Sangha has come to an end. The separation in the Sangha has come to an end.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’

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

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

Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon afterwards Venerable Upāli went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—
and said,

“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?
“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, 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.
“That unity in the Sangha is illegitimate.”

“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?
“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, 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.
“That unity in the Sangha is legitimate.”

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

“Dvemā, upāli, saṅghasāmaggiyo—
“There are two kinds of unity in the Sangha.

atthupāli, saṅghasāmaggī atthāpetā byañjanupetā;
There’s the unity in the Sangha where the wording is fulfilled, but not the purpose.

atthupāli, saṅghasāmaggī atthupetā ca byañjanupetā ca.
And there’s the unity in the Sangha where both the wording and the purpose are fulfilled.

Katamā ca, upāli, saṅghasāmaggī atthāpetā byañjanupetā?

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.
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.

Katamā ca, upāli, saṅghasāmaggī atthupetā ca byañjanupetā ca?

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.
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.”

Imā kho, upāli, dve saṅghasāmaggiyo”ti.

Atha kho āyasmā upāli uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi—
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:

“Saṅghassa kiccesu ca mantanāsu ca,
“In regard to the duties and discussions of the Sangha,

Atthesu jātesu vinicchayesu ca;
In regard to the business that arises and the investigations—

Kathaṁpakārodha naro mahatthiko,
A person of great value, how does he handle these?

Bhikkhu kathaṁ hotidha paggahāraho”ti.
How is a monk fit to deal with these?”

“Anānuvajjo paṭhamena sīlato,
“Blameless in the basic morality,

Avekkhitācāro susaṁvutindriyo;
Watching his own behavior, with senses well-restrained—

Paccatthikā nūpavadanti dhammato,
His enemies cannot legitimately criticize him;

Na hissa taṁ hoti vadeyyu yena naṁ.
There’s nothing for them to correct in him.

So tādiso sīlavisuddhiyā ṭhito,
Having such purity of conduct,

Visārado hoti visayha bhāsati;
Enabled, he speaks confidently;

Nacchambhati parisagato na vedhati,
Without fear, he doesn’t tremble in a gathering;

Atthaṁ na hāpeti anuyyutaṁ bhaṇaṁ.
He doesn’t neglect the meaning and speaks naturally.

Tatheva pañhaṁ parisāsu pucchito,
If then asked a question in a gathering,

Na ceva pajjhāyati na maṅku hoti;
He’s neither shy nor timid.

So kālāgataṁ byākaraṇārahaṁ vaco,
His words are timely and pertinent;

Rañjeti viññūparisaṁ vicakkhaṇo.
He watchfully satisfies a discerning gathering.

Sagāravo vuḍḍhataresu bhikkhusu,
Respectful of more senior monks,

Ācerakamhi ca sake visārado;
Having confidence in his teacher,

Alaṁ pametuṁ paguṇo kathetave,
Able to investigate, clever in discussion,

Paccatthikānañca viraddhikovido.
Skilled in defeating his opponents.

Paccatthikā yena vajanti niggahaṁ,
Wherever his opponents turn, he refutes them,

Mahājano saññapanañca gacchati;
And the crowd is convinced.

Sakañca ādāyamayaṁ na riñcati,
He doesn’t abandon his position,

Viyākaraṁ pañhamanūpaghātikaṁ.
Yet answers questions without hurting anyone.

Dūteyyakammesu alaṁ samuggaho,
He’s capable of acting as messenger,

Saṅghassa kiccesu ca āhu naṁ yathā;
And about the business of the Sangha, they speak to him.

Karaṁ vaco bhikkhugaṇena pesito,
When speaking, or sent out by the community of monks,

Ahaṁ karomīti na tena maññati.
He doesn’t think, ‘I’m doing it.’

Āpajjati yāvatakesu vatthusu,
As far as the actions by which one commits offenses,

Āpattiyā hoti yathā ca vuṭṭhiti;
And how they’re cleared,

Ete vibhaṅgā ubhayassa svāgatā,
Both these analyses he has learnt well.

Āpatti vuṭṭhānapadassa kovido.
He’s skilled in the ways of clearing offenses.

Nissāraṇaṁ gacchati yāni cācaraṁ,
If one is sent away for one’s conduct,

Nissārito hoti yathā ca vattanā;
But once sent away one acts rightly,

Osāraṇaṁ taṁvusitassa jantuno,
There’s readmittance for one who lives thus.

Etampi jānāti vibhaṅgakovido.
This too he knows, the one skilled in analysis.

Sagāravo vuḍḍhataresu bhikkhusu,
Respectful of more senior monks,

Navesu theresu ca majjhimesu ca;
Yet whether junior, senior, or of middle standing,

Mahājanassatthacarodha paṇḍito,
The wise practice for the benefit of the many—

So tādiso bhikkhu idha paggahāraho”ti.
Such a monk is fit to deal with these.”

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

Tassuddānaṁ
This is the summary:

Kosambiyaṁ jinavaro,
“The splendid Victor was in Kosambī,

vivādāpattidassane;
When disputing for not seeing an offense;

Nukkhipeyya yasmiṁ tasmiṁ,
One should not eject for just any offense,

saddhāyāpatti desaye.
One should confess an offense out of faith.

Antosīmāyaṁ tattheva,
Just there inside the monastery zone,

bālakañceva vaṁsadā;
And just Bālaka, Vaṁsadā;

Pālileyyā ca sāvatthi,
And Pālileyyā, Sāvatthī,

sāriputto ca kolito.
And Sāriputta, Kolita.

Mahākassapakaccānā,
Mahākassapa, and Kaccāna,

koṭṭhiko kappinena ca;
Koṭṭhika, and with Kappina;

Mahācundo anuruddho,
Mahācunda, Anuruddha,

revato upāli cubho.
And both Revata and Upāli.

Ānando rāhulo ceva,
Ānanda, and also Rāhula,

gotamīnāthapiṇḍiko;
Gotamī, Anāthapiṇḍika;

Senāsanaṁ vivittañca,
And separate dwellings,

āmisaṁ samakampi ca.
And food and requisites equally.

Na kehi chando dātabbo,
No-one is to give their consent,

upāliparipucchito;
Questioned by Upāli;

Anānuvajjo sīlena,
Blameless in morality,

sāmaggī jinasāsaneti.
Harmonious in the Teaching of the Victor.”

Kosambakakkhandhako niṭṭhito.
The chapter connected with Kosambī is finished.

Mahāvaggo niṭṭhito.
The Great Division is finished.

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