Vinaya Pitaka - Monastic Rules
Khandaka ( and Mahāvagga) 10 - Unamimity in the Community
- Translated from the Pali by I.B. Horner.
1
At one time the awakened one, the Lord was staying at Kosambī in Ghosita’s monastery. Now at that time a certain monk had fallen into an offence; he saw that offence as an offence but other monks saw that offence as no offence. After a time he saw that offence as no offence, while the other monks saw that offence as an offence. Then these monks spoke thus to that monk: "You, your reverence, have fallen into an offence. Do you see this offence?"
"There is not an offence of mine, your reverences, that I can see." Then these monks, having obtained unanimity, suspended that monk for not seeing the offence.
But that monk had heard much, he was one to whom the tradition had been handed down; he was an expert on dhamma, an expert on discipline, an expert on the summaries; he was wise, experienced, clever; he was conscientious, scrupulous, desirous of training. Then that monk, having approached monks who were his comrades and intimates, spoke thus: "This is no offence, your reverences, this is not an offence; I am unfallen, I have not fallen; I am unsuspended, I am not suspended; I was suspended by a (formal) act that was not legally valid, reversible, not fit to stand. Let the venerable ones be my partisans on account of the rule, on account of discipline." And that monk gained as partisans the monks who were his comrades and intimates. And he sent a messenger to monks in the country who were his comrades and intimates, saying: "This is no offence, your reverences … not fit to stand. Let the venerable ones be my partisans on account of the rule, on account of discipline." And that monk gained as partisans those monks in the country who were his comrades and intimates.
Then these monks who took the part of the suspended one approached those monks who had suspended him; having
approached, they spoke thus to the monks who had suspended him: "This is no offence, your reverences, this is not an offence; this monk is unfallen, this monk has not fallen; this monk is unsuspended, this monk
is not suspended; he was suspended by a (formal) act that was not legally valid, reversible, not fit to stand." When they had spoken thus, the monks who had suspended him spoke thus to the monks who took the part of the suspended one:
"This is an offence, your reverences, this is not no offence; this monk has fallen, this monk is not unfallen; this monk is suspended, this monk is not unsuspended; he was suspended by a (formal) act that was legally valid, irreversible, fit to stand. Do not you, your reverences, take the part of this suspended monk, do not side with him." But those monks who took the part of the suspended (monk), although being spoken to thus by the ones who had suspended him, still took the part of that suspended monk and sided with him.
2
Then a certain monk approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, that monk spoke thus to the Lord: "This is a case, Lord, where a certain monk has fallen into an offence. He saw that offence as an offence but other monks saw that offence as no offence. After a time he saw that offence as no offence, while the other monks saw that offence as an offence. Then, Lord, those monks spoke thus to that monk: "You, your reverence, have fallen into an offence. Do you see this offence?"
He said: ‘There is not an offence of mine, your reverences, that I can see Then, Lord, these monks, having obtained unanimity, suspended that monk for not seeing the offence. But, Lord, that monk had heard much, he was one to whom the tradition had been handed down … desirous of training. Then, Lord, that monk, having approached monks who were his comrades and intimates spoke thus: "This is no offence, your reverences, this is not an offence; I am unfallen, I have not fallen; I am unsuspended, I am not suspended; I was suspended by a (formal) act that was not legally valid, reversible, not fit to stand. Let the venerable ones be my partisans on account of the rule, on account of discipline." And that monk gained as partisans the monks who were his comrades and intimates. And he sent a messenger to monks in the country who were his comrades and intimates, saying: "This is no offence, your reverences … not fit to stand. Let the venerable ones be my partisans on account of the rule, on account of discipline." And that monk gained as partisans those monks in the country who were his comrades and intimates. Then, Lord, those monks who took the part of the suspended one approached those monks who had suspended him; having approached, they spoke thus to the monks who had suspended him: "This is no offence, your reverences, this is not an offence; this monk is unfallen, this monk has not fallen; this monk is unsuspended, this monk is not suspended; he was suspended by a (formal) act that was not legally valid, reversible, not fit to stand." When they had spoken thus, the monks who had suspended him spoke thus to the monks who took the part of the suspended one:
"This is an offence, your reverences, this is not no offence; this monk has fallen, this monk is not unfallen; this monk is suspended, this monk is not unsuspended; he was suspended by a (formal) act that was legally valid, irreversible, fit to stand. Do not you, your reverences, take the part of this suspended monk, do not side with him." But those monks who took the part of the suspended (monk), although being spoken to thus by the ones who had suspended him, still took the part of that suspended monk and sided with him.
3 Then the Lord, thinking: "The Order of monks is divided, the Order of monks is divided", rising from-his seat approached the monks who had suspended (that monk); having approached, he sat down on the appointed seat. As he was sitting down, the Lord spoke thus to the monks who had suspended (that monk): "Do not you, monks, thinking: ‘It appears so to us, it appears so to us deem that a monk should be suspended on every occasion.
4 "This is a case, monks, where a monk has fallen into an offence. He sees that offence as no offence; other monks see that offence as an offence. If, monks, those monks know concerning that monk: ‘This venerable one has heard much, he is one to whom the tradition has been handed down … desirous of training. If we suspend this monk for not seeing the offence we cannot carry out the Observance together with this monk, we will carry out the Observance without this monk—from this source there will be strife, dispute, contention, brawls, for the Order, there will be schism in the Order, dissension in the Order, altercation in the Order, differences in the Order.’ Monks, that monk should not be suspended for not seeing an offence by monks bent on a schism.
5 "This is a case, monks, where a monk has fallen into an offence. He sees that offence. He sees that offence as no offence; other monks see that offence as an offence. If, monks, those monks know concerning that monk: ‘This venerable one has heard much, he is one to whom the tradition has been handed down … desirous of training. if we suspend this monk for not seeing the offence we cannot invite together with this monk, we will invite without this monk; we cannot carry out a (formal) act of the Order together with this monk, we will carry out a (formal) act of the Order without this monk; we cannot sit down on a seat together with this monk, we will sit down on a seat without this monk; we cannot sit down to drink conjey together with this monk, we will sit down to drink conjey without this monk; we cannot sit down in a refectory together with this monk, we will sit down in a refectory without this monk; we cannot stay under one roof together with this monk, we will stay under one roof without this monk; we cannot, according to seniority, carry out greeting together with this monk, rising up before (one another), saluting with joined palms, doing the proper duties, but we will, according to seniority, carry out greetings … doing the proper duties without this monk—from this source there will be strife … differences in the Order.’ Monks, that monk should not be suspended for not seeing an offence by monks bent on a schism."
6 Then the Lord, having spoken on this matter with the monks who had suspended that monk, rising from his seat, approached those monks who were taking the part of the suspended (monk); having approached, he sat down on the appointed seat. As he was sitting down, the Lord spoke thus to the monks who were taking the part of the suspended (monk): "Do not you, monks, having fallen into an offence, deem that amends should not be made for the offence, thinking: ‘We have not fallen’.
7-8This is a case, monks, where a monk has fallen into an offence; he sees that offence as no offence; other monks see that offence as an offence. If, monks, that monk knows concerning those monks:
‘These venerable ones have heard much, they are ones to whom the tradition had been handed down; they are experts on dhamma, experts on discipline, experts on the summaries; they are wise, experienced, clever; they are conscientious, scrupulous, desirous of training. It is impossible for them, because of me or because of anyone else, to follow a wrong course through desire, through hatred, through stupidity, through fear. If these monks suspend me for not seeing the offence, if they do not carry out the Observance together with me, if they carry out the Observance without me … if they do not invite together with me, if they invite without me … if they, according to seniority, carry out greetings without me, rising up before (one another), saluting with joined palms, doing the proper duties—from this source there will be for the Order strife … differences in the Order’. Monks, the offence should be confessed even out of faith in others by a monk who is bent on a schism." Then the Lord, having spoken on this matter with the monks who took the part of the suspended (monk), rising from his seat, departed.
9 Now at that time monks taking the part of a suspended (monk) carried out the Observance just there within the boundary, and carried out a (formal) act of the Order; but the monks who had suspended (him), having gone outside the boundary, carried out the Observance and carried out a (formal) act of the Order (there). Then ascertain monk who had suspended him, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, that monk spoke thus to the Lord: "Lord, these monks who are taking the part of a suspended (monk) are carrying out the Observance just there within the boundary, they are carrying out a (formal) act of the Order; but we, the monks who have suspended him, having gone outside the boundary, are carrying out the Observance, we are carrying out a (formal) act of the Order (there)."
10"Monk, if these monks who are taking the part of the suspended (monk) are carrying out the Observance just there within the boundary and are carrying out a (formal) act of the Order, these (formal) acts of theirs will be legally valid, irreversible, fit to stand because a motion and a proclamation have been laid down by me. If, monk, you monks who suspended him, carry out the Observance just there within the boundary, if you carry out a (formal) act of the Order, these (formal) acts of yours are also legally valid, irreversible, fit to stand, because a motion and a proclamation have been laid down by me.
"What is the reason for this? These monks belong to a different communion from yours and you belong to a different communion from theirs.
11Monk, there are these two grounds for belonging to a different communion: either, of oneself one makes oneself belong to a different communion, or a complete Order suspends one for not seeing or for not making amends for or for not giving up. Monk, there are these two grounds for belonging to a different communion. Monk, there are these two grounds for belonging to the same communion: either, of oneself one makes oneself belong to the same communion, or a complete Order restores one who was suspended for not seeing or for not making amends for or for not giving up.
Monk, there are these two grounds for belonging to the same communion."
12 Now at that time monks, causing quarrels, causing strife, falling into disputes in a refectory amidst the houses, behaved unsuitably towards one another in gesture, in speech; they came to blows. People looked down upon, criticised, spread it about, saying: "How can these recluses, sons of the Sakyans, causing quarrels … come to blows?"
13Monks heard these people who … spread it about. Those who were modest monks … spread it about, saying: "How can these monks … come to blows?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that monks … came to blows?"
"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:
"Monks, if an Order is divided, if it is behaving not according to the rule, if there is unfriendliness, you should sit down on a seat thinking: ‘At least we will not behave unsuitably to one another in gesture, in speech; we will not come to blows.’ Monks, if an Order is divided but if it is behaving according to the rule, if there is friendliness, you may sit down on a seat next (to one another)."
14 Now at that time monks, making quarrels, making strife, falling into disputes in the midst of an Order, wounded one another with the weapons of the tongue; they were not able to settle that legal question. Then a certain monk approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance, that monk spoke thus to the Lord: "This is a case, Lord, where monks, making quarrels … are not able to settle that legal question. It would be good, Lord, if the Lord out of compassion were to approach those monks." The Lord consented by becoming silent.
15The Lord approached those monks; having approached he sat down on the appointed
seat. As he was sitting down, the Lord spoke thus to those monks:
"Enough, monks; no strife, no quarrels, no contention, no disputing." When he had spoken thus, a certain monk who spoke what was not-
dhamma spoke thus to the Lord: "Lord let the Lord, the dhamma-master wait; Lord, let the Lord, unconcerned, live intent on abiding in ease here and now;
we will be (held) accountable for this strife, quarrel, contention, disputing." And a second time the Lord spoke thus to these monks: "Enough, monks; no strife … no disputing." And a second time the monks who spoke what was not-dhamma spoke thus to the Lord:
"Lord, let the Lord, the dhamma-master wait; …
we will be (held) accountable for this … disputing." Then the Lord addressed the monks, saying:
16 "Once upon a time, monks, at Benares Brahmādatta was king of Kāsi; he was rich, wealthy, opulent, of great strength, with many vehicles; he had large territories, full storehouses and granaries. Dīghīti was the name of the king of Kosala. He was poor, of little wealth, of few means, of little strength, with few vehicles, he had (only) small territories, storehouses and granaries that were not full. Then, monks, Brahmādatta, the King of Kāsi, having arrayed a fourfold army, marched against Dīghīti, the King of Kosala. Then, monks, Dīghīti, the King of Kosala, heard: ‘They say that Brahmādatta, the King of Kāsi, having arrayed a fourfold army, is marching against me.’ Then, monks, it occurred to Dīghīti, the King of Kosala: ‘Now Brahmādatta, King of Kāsi, is rich, wealthy, opulent … full storehouses and granaries. I am not competent to stand against even one attack of Brahmādatta, King of Kāsi. Suppose I were to flee from the town beforehand?
17 ‘Then, monks, Dīghīti, the King of Kosala, taking his chief consort, fled from the town beforehand. Then, monks, Brahmādatta, the King of Kāsi, conquering the troops and vehicles and territory and storehouses and granaries of Dīghīti, the King of Kosala, lived as the master.
Then, monks, Dīghīti, the King of Kosala, set out for Benares with his wife. In due course he arrived at Benares. Monks, Dīghīti, the King of Kosala, dwelt there with his wife in a certain place adjoining Benares in a potter’s house, in disguise, clothed as a wanderer.
"Then soon, monks, the chief consort of Dīghīti, the King of Kosala, became pregnant. She had a fancy of this kind: she wanted, at sunrise, to see a fourfold army arrayed, armoured, standing on level ground and to drink at the washing of the swords. Then, monks, the chief consort of Dīghīti, the King of Kosala, spoke thus to Dīghīti, the King of Kosala: ‘Sire, I am pregnant; a fancy of this kind has risen in me: I want, at sunrise, to see a fourfold army … and to drink at the washing of the swords.’ He said: ‘Lady, whence is there for us who are in distress a fourfold army arrayed, armoured, standing on level ground and a washing of the swords? ‘She said: ‘If I, sire, do not get a chance (to have my wish) I shall die.’
18 "Now at that time, monks, the Brahmān priest of Brahmādatta, the King of Kāsi, was a friend of Dīghīti, the King of Kosala. Then, monks, Dīghīti, the King of Kosala, approached the Brahmān priest of Brahmādatta, the King of Kāsi; having approached, he spoke thus to the Brahmān priest of Brahmādatta, the King of Kāsi: ‘A lady friend of yours, old dear, is pregnant; a fancy of this kind has risen in her: she wants, at sunrise to see a fourfold army … and to drink at the washing of the swords.’ He said: ‘Well then, sire, let us see the queen too.’ Then, monks, the chief consort of Dīghīti, the King of Kosala, approached the Brahmān priest of Brahmādatta, the King of Kāsi. Then, monks, that Brahmān priest of Brahmādatta, the King of Kāsi, saw the chief consort of Dīghīti, the King of Kosala, coming in the distance, and seeing her, rising from his seat, having arranged his upper robe over one shoulder, having with joined palms saluted the chief consort of Dīghīti, the King of Kosala, he three times uttered this utterance: ‘Indeed, a king of Kosala is in your womb, indeed, a king of Kosala is in your womb.’ And he said: ‘Do not be distressed, queen, you will get the chance at the time of sunrise to see a fourfold army arrayed, armoured, standing on level ground and to drink at the washing of the swords.’
19
"Then, monks, the brahmān priest of Brahmādatta, the King of Kāsi, approached Brahmādatta, the King of Kāsi; having approached, he spoke thus to Brahmādatta, the King of Kāsi: ‘Sire, the signs that are visible are such that tomorrow at the time of sunrise a fourfold army arrayed, armoured, must stand on level ground and the swords must be washed.’ Then, monks, Brahmādatta, the King of Kāsi, enjoined people, saying: ‘Good sirs, do as the Brahmān priest says.’ So, monks, the chief consort of Dīghīti, the King of Kosala, got the chance at the time of sunrise of seeing a fourfold army arrayed, armoured, standing on level ground, and of drinking at the washing of the swords. Then, monks, the chief consort of Dīghīti, the King of Kosala, when the child in her womb had reached maturity, gave birth to a son. They gave him the name of Dīghāvu. Then, monks, soon afterwards Prince Dīghāvu attained years of discretion.
"Then, monks, it occurred to Dīghīti, the King of Kosala: ‘This Brahmādatta, King of Kāsi, has done us much mischief; our troops and vehicles and territories and storehouses and granaries have been stolen by him. If he knew about us he would have all three of us put to death. Suppose I should make Prince Dīghāvu live outside the town?’ Then, monks, Dīghāti, the King of Kosala, made Prince Dīghāvu live outside the town. Then, monks,
Prince Dīghāvu, while living outside the town, soon learnt every craft.
20
"Now at that time, monks, the barber of Dīghāti, the King of Kosala, dwelt at (the court of) Brahmādatta, the King of Kāsi. The barber of Dīghāti, the King of Kosala, saw Dīghāti, the King of Kosala, with his wife in a certain place adjoining Benares, dwelling in a potter’s house, in disguise, clothed as a wanderer; seeing him, he approached Brahmādatta, the King of Kāsi; having approached, he spoke thus to Brahmādatta, the King of Kāsi: ‘Sire, Dīghāti, the King of Kosala, is dwelling with his wife … clothed as a wanderer’.
"Then, monks, Brahmādatta, the King of Kāsi, enjoined the people, saying: ‘Well then, good sirs, bring along Dīghāti, the King of Kosala, with his wife.’ And, monks, these people having answered, ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, brought along Dīghāti, the King of Kosala, with his wife. Then, monks, Brahmādatta, the King of Kāsi, enjoined the people, saying: "Well now, good sirs, having bound Dīghāti, the King of Kosala, and his wife with stout cord, their arms pinioned tightly behind their backs, having shaved them bald, having paraded them to a harsh-sounding kettle-drum from street to street, from cross-road to cross-road, having ejected them by the southern gate of the town, having at the south of the town chopped them into four pieces, discard the pieces to the four quarters." And these people, monks, having answered, ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, having bound Dīghāti, the King of Kosala, and his wife with stout cord, their arms pinioned tightly behind their backs, having shaved them bald, paraded them with a
harsh-sounding kettle-drum from street to street and from cross-road to cross-road.
21
"Then, monks, it occurred to Prince Dīghāvu: ‘It is a long time since I have seen my parents. Suppose now I should see my parents?’ Then, monks, Prince Dīghāvu, having entered Benares, saw his parents bound with stout cord their arms pinioned tightly behind their backs, shaved bald, parading to a harsh-sounding kettle-drum from street to street, from cross-road to cross-road; and seeing them he approached his parents. Then, monks, Dīghāti, the King of Kosala, saw Prince Dīghāvu coming from afar, and seeing him he spoke thus to Prince Dīghāvu: ‘Do not you, dear Dīghāvu, look far or close for, dear Dīghāvu,
wrathful moods are not allayed by wrath: wrathful moods, dear Dīghāvu, are allayed by non-wrath.’
"When he had spoken thus, monks, these people spoke thus to Dīghāti, the King of Kosala: ‘This Dīghāti, the King of Kosala, is mad, he is talking gibberish. Who is Dīghāvu to him that he should speak thus: "Do not you … by non-wrath"?’ He said: ‘I am not mad, good sirs, I am not talking gibberish; what is more, whoever is learned will understand.’ And a second time, monks, … And a third time, monks, did Dīghāti, the King of Kosala, speak thus to Prince Dīghāvu: ‘Do not you, dear Dīghāvu, look far or close … by non-wrath.’ And a third time, monks, did these people speak thus to Dīghāti, the King of Kosala: ‘This Dīghāti, the King of Kosala, is mad … ’ And a third time, monks, did Dīghāti, the King of Kosala, speak thus to these people: ‘I am not mad … whoever is learned will understand.’
22Then, monks, these people having paraded Dīghāti, the King of Kosala, and his wife from street to street, from cross-road to cross-road, having ejected them by the southern gate, having chopped them into four pieces at the south of the town, having discarded the pieces to the four quarters, and having stationed troops (there), departed.
"Then, monks, Prince Dīghāvu, having entered Benares, having brought back strong drink, made the troops drink it.
When these had fallen down, intoxicated, then (Dīghāvu) having collected sticks, having made a funeral pyre, having put his parents’ bodies on to the funeral pyre, having lit it, three times circumambulated the funeral pyre, his palms joined.
23Now at that time Brahmādatta, the King of Kāsi, was on an upper terrace of his palace. He saw Prince Dīghāvu, monks, three times circumambulating the funeral pyre, his palms joined, and seeing him it occurred to him: ‘Undoubtedly this man is a relation or a kinsman of Dīghīti, the King of Kosala. Alas, this spells misfortune for me, for no one will tell me what it means.’
"Then, monks. Prince Dīghāvu, having gone to a jungle, having cried and wept, having dried his tears, having entered Benares, having gone to an elephant stable near the king’s palace, spoke thus to the elephant trainer: ‘I want to learn the craft, teacher.’ He said: ‘Well then, my good youngster, learn it.’
24Then, monks, Prince Dīghāvu, rising in the night towards dawn, sang in a sweet voice in the elephant stable and played the lute. And monks, Brahmādatta, the King of Kāsi, rising in the night towards dawn heard the singing in the sweet voice and the lute-playing in the elephant stable; having heard, he asked the people: ‘Who, good sirs
, rising in the night towards dawn, was singing in a sweet voice and playing a lute in the elephant stable?’
"‘Sire, a youngster, a pupil of such and such an elephant trainer, rising in the night towards dawn, was singing in a sweet voice and playing a lute in the elephant stable.’ He said: ‘Well then, good sirs, bring that youngster along.’ And, monks, these people, having answered, ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, brought along Prince Dīghāvu. (The king said:) "Did you, my good youngster, rising … sing in a sweet voice and play a lute in the elephant stable?’ ‘Yes, sire,’ he said. ‘Well, then, do you, my good youngster, sing and play the lute (before me).’ And, monks, Prince Dīghāvu, having answered, ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, longing for success, sang in
a sweet voice and played the lute. Then, monks, Brahmādatta the King of Kāsi, spoke thus to Prince Dīghāvu: ‘Do you, my good youngster, attend on me.’ Then, monks, Prince Dīghāvu answered ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi. Then, monks, Prince Dīghāvu became an earlier riser than Brahmādatta, the King of Kāsi, he lay down later, he was a willing servant, eager to please, speaking affectionately. Then, monks, Brahmādatta, the King of Kāsi, soon established Prince Dīghāvu in a confidential position of trust.
25 "Then, monks, Brahmādatta, the King of Kāsi, spoke thus to Prince Dīghāvu: ‘Well now, good youngster, harness a chariot, I will go out hunting.’ And, monks, Prince Dīghāvu having answered, ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, having harnessed a chariot, spoke thus to Brahmādatta, the King of Kāsi: ‘A chariot is harnessed for you, sire; for this you may think it is now the right time.’ Then, monks, Brahmādatta, the King of Kāsi, mounted the chariot, Prince Dīghāvu drove the chariot, and he drove the chariot in such a manner that the army went by one way and the chariot by another.
26Then, monks, Brahmādatta, the King of Kāsi, having gone far, spoke thus to Prince Dīghāvu: ‘Well now, good youngster, unharness the chariot; as I am tired I will lie down.’ And, monks, Prince Dīghāvu having answered ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, having unharnessed the chariot, sat down cross-legged on the ground. Then, monks, Brahmādatta, the King of Kāsi, lay down having laid his head on Prince Dīghāvu’s lap, and because he was tired he fell asleep at once.
"Then, monks, it occurred to Prince Dīghāvu: ‘This Brahmādatta, King of Kāsi, has done us much
mischief, he has stolen our troops and vehicles and territory and store-houses, and granaries, and he has killed my parents. This could be a time when I could show my wrath,’ and he drew his sword from its sheath.
27Then, monks, it occurred to Prince Dīghāvu: ‘My father spoke to me thus at the time of his dying: ‘Do not you, dear Dīghāvu, look far or close, for, dear Dīghāvu, wrathful moods are not allayed by wrath: wrathful moods, dear Dīghāvu, are allayed by non-wrath."
28‘Do not you, dear Dīghāvu, look far or close, for, dear Dīghāvu, wrathful moods are not allayed by wrath: wrathful moods, dear Dīghāvu, are allayed by non-wrath." It would not be suitable for me to transgress my father’s words,’ and he replaced his sword in its sheath. And a second time, monks, it occurred to Prince Dīghāvu: ‘This Brahmādatta, King of Kāsi, has done us much mischief, he has stolen our troops and vehicles and territory and store-houses, and granaries, and he has killed my parents. This could be a time when I could show my wrath,’ when I could show my wrath,’ and he drew his sword from its sheath.
29 And a second time, monks, it occurred to Prince Dīghāvu: ‘My father spoke to me thus … It would not be suitable for me to transgress my father’s words,’ and again he replaced his sword in its sheath. And a third time … and again he replaced his sword in its sheath.
30Then, monks, Brahmādatta, the King of Kāsi, frightened, agitated, fearful, alarmed, suddenly got up. Then, monks. Prince Dīghāvu spoke thus to Brahmādatta, the King of Kāsi: ‘Why do you, sire, frightened … suddenly get up? ‘He said: ‘As I was dreaming here, my good youngster, the son of Dīghīti, the King of Kosala, attacked me with a sword. That is why I, frightened … suddenly got up.’
"Then, monks, Prince Dīghāvu, having stroked the head of Brahmādatta, the King of Kāsi, with his left hand, having drawn his sword with his right hand, spoke thus to Brahmādatta, the King of Kāsi: ‘I, sire, am Prince Dīghāvu, that son of Dīghīti, the King of Kosala. You have done us much mischief, our troops, vehicles, territory, storehouses and granaries were stolen by you, and my parents were killed by you. This could be a time when I could show my wrath.’ Then, monks, Brahmādatta, the King of Kāsi, inclining his head towards Prince Dīghāvu’s feet, spoke thus to Prince Dīghāvu: ‘Grant me my life, dear Dīghāvu, grant me my life, dear Dīghāvu.’
"‘How am I able to grant life to a king? It is a king who should grant me life.’
"‘Well then, dear Dīghāvu, you grant me life and I will grant you life.’ Then, monks, Brahmādatta, the King of Kāsi, and Prince Dīghāvu granted life to one another and they took hold of (one another’s) hands and they made an oath to do (one another) no harm.
31Then, monks, Brahmādatta, the King of Kāsi, spoke thus to Prince Dīghāvu:
‘Well then, dear Dīghāvu, harness the chariot; we will go away.’ And, monks, Prince Dīghāvu, having answered, ‘Yes, sire’, in assent to Brahmādatta, the King of Kāsi, having harnessed the chariot, spoke thus to Brahmādatta, the King of Kāsi: ‘The
chariot is harnessed for you, sire; for this you may think it is now the right time.’ Then, monks, Brahmādatta, the King of Kāsi, mounted the chariot. Prince Dīghāvu drove the chariot, and he drove the chariot in such a manner that soon it met the army.
"Then, monks, Brahmādatta, the King of Kāsi, having entered Benares, having had the ministers and councillors convened, spoke thus: ‘If, good sirs, you should see Prince Dīghāvu, the son of Dīghāti, the King of Kosala, what would you do to him? ‘Some spoke thus: ‘We, sire, would cut off his hands; we, sire, would cut off his feet; we, sire, would cut off his hands and feet; … his ears, … his nose, … his ears and nose, … we, sire, would cut off his head.’ He said: ‘This, good sirs, is Prince Dīghāvu, the son of Dīghāti, the King of Kosala; there is no occasion to do anything (against him); life was granted by him to me and life was granted by me to him.’
32 "Then, monks, Brahmādatta, the King of Kāsi, spoke thus to Prince Dīghāvu: ‘Concerning that, dear Dīghāvu, which your father said to you at the time of dying: "Do not you, dear Dīghāvu, look far or close, for, dear Dīghāvu, wrathful moods are not allayed by wrath: wrathful moods, dear Dīghāvu, are allayed by non-wrath"—what did your father mean?’ He said: ‘Concerning that, sire, which my father said to me at the time of dying—"not far" means: do not bear wrath long. This is what my father said to me, sire, at the time of dying when he said "not far". Concerning that, sire, which my father said to me at the time of dying—"not close" means: do not hastily break with a friend. This is what my father said to me, sire, at the time of dying when he said "not close". Concerning that, sire, which my father said to me at the time of dying—"for, dear Dīghāvu, wrathful moods are not allayed by wrath: wrathful moods, dear Dīghāvu, are allayed by non-wrath" means: my parents were killed by a king, but if I were to deprive the king of life those who desired the king’s welfare would deprive me of life and those who desired my welfare would deprive these of life; thus that wrath would not be settled by wrath. But now that life is granted me by a king and life is granted a king by me, thus is wrath settled by non-wrath. This is what my father said to me, sire, at the time of dying when he said: ‘for, dear Dīghāvu, wrathful moods are not allayed by wrath; wrathful moods, dear Dīghāvu, are allayed by non-wrath’.
1 "Then, monks, Brahmādatta, the King of Kāsi, thinking: ‘Indeed, it is marvellous, indeed, it is wonderful that this Prince Dīghāvu is so clever that he understands in full the matter which was spoken by his father in brief’, gave back his father’s troops and vehicles and territory and storehouses and granaries, and he gave him his daughter. Now, monks, if such is the forbearance and gentleness of kings who wield the sceptre, who wield the sword, herein, monks, let your light shine forth so that you who have gone forth in this dhamma and discipline which are thus well taught may be equally forbearing and gentle." And a third time the Lord spoke thus to these monks: "Enough, monks; no strife, no quarrels, no contention, no disputing."
33And a third time that monk who spoke what was not dhamma spoke thus to the Lord: "Lord, let the Lord, the dhamma-master, wait; Lord, let the Lord, unconcerned, live intent on abiding in ease here and now; we will be (held) accountable for this strife, quarrel, contention, disputing." Then the Lord, thinking: "These foolish men are as though infatuate; it is not easy to persuade them," rising up from his seat, departed.
34 The First Portion for Repeating: that on Dīghāvu
35Then the Lord, having dressed in the morning, taking his bowl and robe, entered Kosambī for almsfood; having walked for almsfood in Kosambī, bringing back his almsbowl after his meal, having packed away his lodging, taking his bowl and robe and standing in the midst of the Order, he spoke these verses:
36 "When all in chorus bawl, none feels a fool,
nor though the Order is divided, thinks otherwise.37 With wandering wits the wiseacres range all the held of talk;
with mouths agape to full extent, what leads them on they know not.38 They who (in thought) belabour this: That man has me abused, has hurt,
has worsted me, has me despoiled: in these wrath’s not allayed.39 They who do not belabour this: That man has me abused, has hurt,
has worsted me, has me despoiled: in them wrath is allayed.40 Nay, not by wrath are wrathful moods allayed here (and) at any time,
but by not-wrath are they allayed: this is an (ageless) endless rule.41 People do not discern that here we straitened are (in life, in time),
but they who herein do discern, thereby their quarrels are allayed.42 Ruffians who maim and kill, steal cattle, steeds and wealth, who plunder realms—
for these is concord.
43Why should there not be for you?
44 If one find friend with whom to fare rapt in the well-abiding, apt,
surmounting dangers one and all, with joy fare with him mindfully.45 Finding none apt with whom to fare, None in the well-abiding rapt,
As rājā quits the conquered realm, fare lonely as bull-elephant in elephant jungle.46 Better the faring of one alone, there is no companionship with the foolish,
fare lonely, unconcerned, working no evil, as bull-elephant in elephant-jungle."
47
Then the Lord, having spoken these verses as he was standing in the midst of the Order, approached Bālakaloṇakāra village. Now at that time the venerable Bhagu was staying in Bālakaloṇakāra village. Then the venerable Bhagu saw the Lord coming from afar; seeing him, he made ready a seat, set out water for the feet, a footstool, a foot-stand, and having gone to meet him, he received his bowl and robe. Then the Lord sat down on the seat made ready; as he was sitting down he had his feet bathed. And the venerable Bhagu, having greeted the Lord, sat down at a respectful distance. As the venerable Bhagu was sitting down at a respectful distance, the Lord spoke thus to him: "I hope, monk, things are going well, I hope you are keeping going, I hope you are not short of almsfood."
"Things are going well, Lord, I am keeping going, Lord, and, Lord, I am not short of almsfood." Then the Lord, having delighted, rejoiced, roused, gladdened the venerable Bhagu with talk on dhamma, rising from his seat, departed for the Eastern Bamboo Grove.
48 Now at that time the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila were staying in the Eastern Bamboo Grove. The keeper of the Grove saw the Lord coming from afar; seeing him he spoke thus to the Lord: "Do not, recluse, enter this Grove; there are three young men of respectable families staying here desiring self; do not cause them discomfort." The venerable Anuruddha heard the keeper of the Grove conferring with the Lord; having heard, he spoke thus to the keeper of the Grove: "Do not, good grove-keeper, impede the Lord. It is our teacher, the Lord, who is arriving." Then the venerable Anuruddha approached the venerable Nandiya and the venerable Kimbila; having approached, he spoke thus to the venerable Nandiya and to the venerable Kimbila:" Go forward, venerable ones, go forward, venerable ones; our teacher, the Lord is arriving."
49
Then the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila, having gone out to meet the Lord, one received his bowl and robe, one made ready a seat, one set out water for the feet, a footstool, a foot-stand. Then the Lord sat down on the seat made ready; as he was sitting down he had his feet bathed. Then these venerable ones, having greeted the Lord, sat down at a respectful distance. As the venerable Anuruddha was sitting down at a respectful distance, the Lord spoke thus: "I hope that things are going well with you, Anuruddhas, I hope you are keeping going, I hope you are not short of almsfood."
"Things are going well, Lord, we are keeping going, Lord, and, Lord, we are not short of almsfood."
50
"I hope that you, Anuruddhas, are living all together on friendly terms and harmonious, as milk and water blend, regarding one another with the eye of affection?"
"Yes, certainly, Lord, we are living all together on friendly terms and harmonious, as milk and water blend, regarding one another with the eye of affection."
"And how is it that you, Anuruddhas, are living … of affection?"
"As to this, Lord, it occurred to me: ‘Indeed it is a gain for me, indeed it is well gotten by me, that I am living with such Brahma-farers.’ On account of this, Lord, for these venerable ones amity as to bodily conduct, whether openly or in private, has risen up in me, amity as to speech, amity as to thought, whether openly or in private, has risen up. Because of this. Lord, it occurred to me: ‘What now, if I, having surrendered my own mind, should live only according to the mind of these venerable ones?’ So I, Lord, having surrendered my own mind, am living only according to the mind of these venerable ones. Lord, we have divers bodies, but assuredly only one mind."
51And the venerable Nandiya too, and also the venerable Kimbila spoke thus to the Lord: "And it occurred to me too, Lord: ‘Indeed it is a gain for me … only one mind’. It is thus, Lord, that we are living all together on friendly terms and harmonious, as milk and water blend, regarding one another with the eye of affection."
"And I hope that you, Anuruddhas,
are living zealous, ardent, self-resolute?"
"Yes, certainly, Lord, we are living … self-resolute."
52"And how is it that you, Anuruddhas, are living … self-resolute?"
"As to this, Lord, whichever of us returns first from the village for almsfood, he makes ready a seat, puts out water for washing the feet, a footstool, a foot-stand; having washed a refuse-bowl he sets it out, he sets out water for drinking
and water for washing. Whoever returns last from the village for almsfood, if there are the remains of a meal and if he so desires, he eats them; if he does not desire to do so he throws them out where there are no crops or drops them into water where there are no living creatures; he puts up the seat, he puts away the water for the feet, the footstool, the foot-stand, having washed the refuse-bowl, he puts it away, he puts away the water for drinking and the water for washing, he sweeps the refectory. Whoever sees a vessel for drinking water or a vessel for washing water or a vessel (for water) for rinsing after an evacuation, void and empty, he sets out (water). If it is impossible for him (to do this) by a movement of his hand, having invited a companion to help us by signalling (to him) with the hand, we set out (water); but we do not, Lord, for such a reason break into speech. And then we, Lord, once in every five nights sit down together for talk on dhamma. It is thus, Lord, that we are living, zealous, ardent, self-resolute."
53 Then the Lord, having delighted, rejoiced, roused, gladdened the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila with talk on dhamma, rising from his seat, set out on tour for Pārileyya. Walking on tour in due course he arrived at Pārileyya. The Lord stayed there at Pārileyya in the Guarded Woodland Thicket at the root of the lovely sāl-tree. Then as the Lord was meditating in private a reasoning arose in his mind thus: "Formerly, beset by those monks of Kosambī, makers of strife, makers of quarrels, makers of disputes, makers of brawls, makers of legal questions in the Order, I did not live in comfort; but now that I am alone with no other, I am living in comfort removed from those monks, makers of strife … makers of legal questions in the Order."
54 Now a certain large bull-elephant was beset by elephants and cow-elephants, by elephant calves and sucklings; he ate grass already cropped by them, and they ate bundles of branches as he broke them off; and he drank muddied water and when he crossed over at a ford the cow-elephants went pushing against his body.
55Then
it occurred to that large bull-elephant: "Now I am living beset by elephants and cow-elephants … I eat grass already cropped by them and they eat bundles of branches as I break them off; and I drink muddied water and when I cross over at a ford the cow-elephants go pushing against my body. Suppose I were to live alone secluded from the crowd?"
Then that large bull-elephant, leaving the herd, approached Pārileyya, the Guarded Woodland Thicket, the lovely sāl-tree and the Lord; having approached, he set out by means of his trunk drinking water for the Lord and water for washing, and he kept the grass down. Then it occurred to that large bull-elephant: "Now formerly, beset by elephants and cow-elephants, by elephant calves and sucklings, I did not live in comfort; I ate grass already cropped by them and they ate bundles of branches as I broke them off; I drank muddied water and when I crossed over at a ford the cow-elephants went pushing against me; but now that I am alone with no other I am living in comfort removed from the elephants, the cow-elephants, the elephant calves and sucklings."
56Then the Lord, having understood his own seclusion and knowing by mind that bull-elephant’s reasoning of mind, at that time uttered this utterance:
57 "Herein agreeth mind with mind,
of sage and bull-elephant of plough-pole tusks,
since each delights in forest (solitude)."
58
Then the Lord, having stayed at Pārileyya as long as he found suiting, set out on tour for Sāvatthī. Walking on tour in due course he arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Then the lay-followers of Kosambī thought: ‘These masters the monks of Kosambī, have done us much mischief; the Lord is departing, harassed by these; come, we should neither greet the masters, the monks of Kosambī, nor should we stand up before them, nor should we salute them with joined palms or perform the proper duties; we should not revere, respect, esteem or honour them, and neither should we give them almsfood when they come (to us); thus they, when they are neither revered, respected, esteemed nor honoured by us, will depart unrevered, or they will leave the Order, or they will reconcile themselves to the Lord’.
Then the lay-followers of Kosambī neither greeted the monks of Kosambī, nor stood up before them,
they did not salute them with joined palms or perform the proper duties, they did not revere, respect, esteem or honour them and they did not give them almsfood when they came (to them). Then the monks of Kosambī, as they were not being revered, respected, esteemed or honoured by the lay-followers of Kosambī, spoke thus: "Come now, your reverences, let us, having gone to Sāvatthī, settle this legal question in the Lord’s presence."
59 Then the monks of Kosambī, having packed away their lodgings, taking their bowls and robes, approached Sāvatthī.
Then the venerable Sāriputta heard: "It is said that the monks of Kosambī, makers of strife, makers of quarrels, makers of disputes, makers of brawls, makers of legal questions in the Order, are coming to Sāvatthī." Then the venerable Sāriputta approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance the venerable Sāriputta spoke thus to the Lord: "It is said, Lord, that the monks of Kosambī, makers of strife … makers of legal questions in the Order, are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?"
"Well now, Sāriputta, as dhamma is so must you stand."
"How am I, Lord, to find out what is dhamma and what is non-dhamma?"
60 "Now, Sāriputta, a speaker of non-dhamma is to be known by eighteen points: In such a case, Sāriputta, a monk explains non-dhamma as dhamma, he explains dhamma as non-dhamma; he explains non-discipline as discipline, he explains discipline as non-discipline; he explains what was not spoken, not uttered by the tathāgata as spoken, uttered by the tathāgata, explains what was spoken, uttered by the tathāgata as not spoken, not uttered by the tathāgata; he explains what was not practised by the tathāgata as practised by the tathāgata, he explains what was practised by the tathāgata as not practised by the tathāgata; he explains what was not laid down by the tathāgata as laid down by the tathāgata, he explains what was laid down by the tathāgata as not laid down by the tathāgata, he explains what is no offence as an offence, he explains an offence as no offence; he explains a slight offence as a serious offence, he explains a serious offence as a slight offence; he explains an offence which can be done away with as an offence which cannot be done away with, he explains an offence which cannot be done away with as an offence which can be done away with; he declares a very bad offence as not a very bad offence, he explains not a very bad offence as a very bad offence. Sāriputta, a speaker of non-dhamma is to be known by these eighteen points.
61 And, Sāriputta, a speaker of dhamma is to be known by eighteen points. In such a case, Sāriputta, a monk explains non-dhamma as non-dhamma, he explains dhamma as dhamma; he explains non-discipline as non-discipline, he explains discipline as discipline; he explains what was not spoken, not uttered by the tathāgata as not spoken, not uttered by the tathāgata … not practised … practised … not laid down … laid down … he explains an offence as an offence … no offence as no offence … a slight offence as a slight offence … a serious offence as a serious offence an offence which can be done away with as an offence which can be done away with … an offence which cannot be done away with as an offence which cannot be done away with … a very bad offence as a very bad offence, he explains not a very bad offence as not a very bad offence. Sāriputta, a speaker of dhamma is to be known by these eighteen points."
62-64
The venerable Moggallāna the Great heard … the venerable Kassapa the Great heard … the venerable Kaccāna the Great heard … the venerable Koṭṭhita the Great heard … the venerable Kappina the Great heard … the venerable Cunda the Great heard … the venerable Anuruddha heard … the venerable Revata heard … the venerable Upāli heard … the venerable Ānanda heard …
… the venerable Rāhula heard: "They say that the monks of Kosambī …
" … Rāhula, a speaker of dhamma is to be known by these eighteen points."
65
Mahāpajāpatī the Gotamid heard: "It is said that the monks of Kosambī, makers of strife, makers of quarrels, makers of disputes, makers of brawls, makers of legal questions in the Order, are coming to Sāvatthī." Then Mahāpajāpatī the Gotamid approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance. As she was standing at a respectful distance Mahāpajāpatī the Gotamid spoke thus to the Lord: "It is said, Lord, that the monks of Kosambī … are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?"
"Well then, do you, Gotami, hear
dhamma on both sides; having heard dhamma on both sides, choose the views and the approval and the persuasion and the creed of those monks who are there speakers of dhamma, and whatever is to be
desired by the Order of nuns from the Order of monks, all that should be desired only from one who speaks dhamma."
66
Anāthapiṇḍika the householder heard: "It is said that the monks of Kosambī … are coming to Sāvatthī." Then Anāthapiṇḍika the householder approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Anāthapiṇḍika the householder spoke thus to the Lord: "It is said, Lord, that the monks of Kosambī … are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?"
"Well then, do you, householder, give gifts to both sides; having given gifts to both sides, hear dhamma on both sides; having heard dhamma on both sides, choose the views and the approval and the persuasion and the creed of those monks who are there speakers of dhamma."
67
Visākhā, Migāra’s mother, heard: "It is said that the monks of Kosambī
… are coming to Sāvatthī." Then Visākhā, Migāra’s mother, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance Visākhā, Migāra’s mother, spoke thus to the Lord: "It is said, Lord, that the monks of Kosambī … are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?"
"Well then, do you, Visākhā, give gifts to both sides having given gifts to both sides, hear dhamma on both sides; having heard dhamma on both sides, choose the views and the approval and the persuasion and the creed of those monks who are there speakers of dhamma."
68
Then in due course the monks of Kosambī arrived at Sāvatthī. Then the venerable Sāriputta approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Sāriputta spoke thus to the Lord: "They say, Lord, that these monks of Kosambī, makers of strife … makers of legal questions in the Order, have arrived at Sāvatthī. Now what line of conduct, Lord, should be followed in regard to lodgings for these monks?"
"Well now, Sāriputta, separate lodgings should be given (to them)."
"But if, Lord, there are no separate lodgings what line of conduct should be followed?"
"Well then, Sāriputta, having made (some) separate they should be given. But I in no way say this, Sāriputta, that a senior monk’s lodging should be withheld (from him). Whoever should withhold it, there is an offence of wrong-doing."
69"But what line of conduct, Lord, is to be followed in regard to material gains?"
"Material gains, Sāriputta, should be distributed equally amongst all."
70
Then while that monk who had been suspended was reflecting on dhamma and discipline, it occurred to him: "This is an offence, this is not no offence, I have fallen, I am not unfallen, I am suspended, I am not unsuspended, I am suspended by a (formal) act that is legally valid, irreversible, fit to stand." Then the suspended monk approached those monks who were taking the part of the suspended (one); having approached, he spoke thus to those monks who were taking the part of the suspended (one): "This is an offence, your reverences, it is not no offence … fit to stand. Come, venerable ones, restore me."
Then those monks who were taking the part of the suspended (one), taking that suspended monk (with them) approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, those monks spoke thus to the Lord: "Lord, this suspended monk speaks thus: ‘This is an offence, your reverences … Come, venerable ones, restore me’. What line of conduct, Lord, is to be followed in these circumstances?"
"This, monks, is an offence, this is not no offence, this monk has fallen, this monk is not unfallen, this monk is suspended, this monk is not
unsuspended, he was suspended by a legally valid (formal) act, irreversible, fit to stand But since, monks, that monk who has fallen and was suspended sees (his offence)—well then, monks, restore that monk."
71 Then these monks who were taking the part of the suspended (one), having restored that suspended monk, approached the monks who had suspended (him), having approached, they spoke thus to the monks who had suspended (him): "Concerning that case, your reverences, about which there was for the Order strife, quarrels, contention, disputes, schism in the Order, dissension in the Order, altercation in the Order, differences in the Order that monk has fallen and was suspended, but he sees and is restored. Now, your reverences, let us achieve unanimity in the Order for settling this case."
72 Then those monks who had suspended (him) approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, they spoke thus to the Lord: "These monks, Lord, who are taking the part of the suspended (monk) speak thus: ‘Concerning that case … for settling this case.’ Now what line of conduct, Lord, is to be followed?"
"Since, monks, that monk has fallen and was suspended but sees and is restored—well then, monks, achieve unanimity in the Order for settling that case. And thus, monks, should it be achieved: One and all should gather together, both the ill and the well, leave of absence should not be declared on account of anyone. Having gathered together, the Order should be informed by an experienced, competent monk, saying:
73‘Honoured sirs, let the Order listen to me. Concerning that case about which there was for the Order strife, quarrel, contention, dispute, schism in the Order … differences in the Order—that monk has fallen and was suspended, but he sees and is restored. If it seems right to the Order the Order should achieve unanimity in the Order for settling this case. This is the motion.
74Honoured sirs, let the Order listen to me. Concerning that case … and is restored. The Order is achieving unanimity in the Order for settling this case. If the achieving of unanimity in the Order for settling this case is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.
75Unanimity in the Order for settling that case is achieved by the Order. Dissension in the Order is put down, schism in the Order is put down. It is pleasing to the venerable ones; therefore they are silent. Thus do I understand this’.
76 Observance may be carried out at once, the Pātimokkha recited."
77
Then the venerable Upāli approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Upāli spoke thus to the Lord: "Lord, in regard to a case where there is strife for an Order … differences for an Order, if the Order not having investigated that case, not having got to the root of it, achieves unanimity in the Order, is that unanimity in the Order legally valid, Lord?"
"Upāli, in regard to a case where there is strife for an Order … that unanimity is not legally valid, Upāli."
78"But, Lord, in regard to a case where there is strife for an Order … differences in an Order, if the Order having investigated that case, having got to the root of it, achieves unanimity in the Order, is that unanimity in the Order legally valid, Lord?"
"Upāli, in regard to a matter where there is strife for an Order, quarrels, contention, dispute, schism in an Order, dissension in an Order, altercation in an Order, differences in an Order, if the Order, having investigated that case, having got to the root of it, achieves unanimity in the Order, that unanimity in the Order is legally valid, Upāli."
79
"How many (kinds of) unanimity in an Order are there, Lord?"
"There are these two (kinds of) unanimity in an Order, Upāli. There is, Upāli, unanimity in an Order that has not arrived at the meaning but has arrived at the letter; there is, Upāli, unanimity in an Order that has both arrived at the meaning and arrived, at the letter. And what, Upāli, is unanimity in an Order that has not arrived at the meaning but has arrived at the letter? Upāli, in regard to a case where there is strife for an Order … differences in an Order, if the Order, not having investigated that case, not having got to the root of it, achieves unanimity in the Order, this is called, Upāli, unanimity in an Order that has not arrived at the meaning but has arrived at the letter. And what, Upāli, is unanimity in an Order that has both arrived at the meaning and arrived at the letter? Upāli, in regard to a case where there is strife for an Order … differences in an Order, if the Order, having investigated that case, having got to the root
of it, achieves unanimity in the Order, this is called, Upāli, unanimity in an Order that has both arrived at the meaning and arrived at the letter. These, Upāli, are the two (kinds of) unanimity in an Order."
80 Then the venerable Upāli, rising from his seat, having arranged his upper robe over one shoulder, having saluted the Lord with joined palms, addressed the Lord with verses:
81 "In the Order’s affairs and deliberations
and in matters arising for investigation,
what kind of man is here most needed?
How is a monk fit for leadership here?82 Above all, one blameless in moral habit,
of careful conduct, his faculties well controlled,
opponents do not censure him in respect of a rule,
for there could be nothing to say against him.83 Such a one, firm in purity of moral habit,
is confident, he speaks ably,
he is not afraid at an assembly, he does not tremble,
he does not sacrifice the meaning to irrevelant talk.84 When asked a question in an assembly,
he neither hesitates nor is ashamed,
his timely sensible words,
fitting as explanation, delight the learned assembly.85 With esteem for senior monks
and confident in his own teachers, able to weigh,
familiar with what should be spoken,
and skilled in obstructing his opponents,86 Opponents come under his control,
and the many-folk come under his tuition,
and he does not neglect his own creed,
(skilful) at question and answer, unhurting.87 Able in doing a messenger’s duty,
and well-informed in what they tell him of the Order’s affairs,
sent by a group of monks he is obedient,
but he does not therefore think, ‘I am doing this’.88 Into whatever matters one falls,
whatever is an offence and how one removes it—
both these analyses are well handed down to him.
He is skilled in the features of offences and removal,89 Being sent away and good habits—he goes by these:
he is sent away and what are the grounds,
restoration of a person who has completed this—
he knows this too, skilled (as he is) in analysis.90 With esteem for senior monks, for newly ordained,
for elders and for those of middle standing,
a helper of the multitude, clever herein,
monk such as this is fit for leadership here."
91 The Tenth Section: that on (the monks of) Kosambī
92This is its key:
93 The splendid conqueror at Kosambī,
dispute about seeing an offence,
one may suspend for this or that,
whatever is an offence of his it should be seen,94 Within a boundary, just there, five, and only one, attainment,
and Pārileyya, Sāvatthī, and Sāriputta, Kolita,95 Kassapa the Great, Kaccāna, Koṭṭhita, and about Kappina,
and Cunda the Great, Anuruddha, Revata, Upāli,96 Ānanda, and Rāhula too, Gotamī, Anāthapiṇḍika,
and Visākhā, Migāra’s mother,
and separate lodgings, and equal material gains also,97 Leave for absence should not be granted to anyone, Upāli inquired,
irreproachable as to moral habit,
unanimity in the conqueror’s instruction.
1 tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. tena kho pana samayena aññataro bhikkhu āpattiṃ āpanno hoti. so tassā āpattiyā āpattidiṭṭhi hoti; aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti. so aparena samayena tassā āpattiyā anāpattidiṭṭhi hoti; aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ— "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpattin"ti? "natthi me, āvuso, āpatti yamahaṃ passeyyan"ti. atha kho te bhikkhū sāmaggiṃ labhitvā taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu. so ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasankamitvā 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 bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. jānapadānampi sandiṭṭhānaṃ sambhattānaṃ bhikkhūnaṃ santike dūtaṃ 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 bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe. atha kho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasankamiṃsu, upasankamitvā ukkhepake bhikkhū etadavocuṃ— "anāpatti esā, āvuso, nesā āpatti. anāpanno eso bhikkhu, neso bhikkhu āpanno. anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. adhammikena kammena ukkhitto kuppena aṭṭhānārahenā"ti. evaṃ vutte, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṃ— "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 etaṃ ukkhittakaṃ bhikkhuṃ anuvattittha anuparivārethā"ti. evampi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṃ ukkhittakaṃ bhikkhuṃ anuvattiṃsu anuparivāresuṃ.
2 atha kho aññataro bhikkhu yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca— "idha, bhante, aññataro bhikkhu āpattiṃ āpanno ahosi. so tassā āpattiyā āpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino ahesuṃ. so aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṃ. atha kho te, bhante, bhikkhū taṃ bhikkhuṃ etadavocuṃ— ‘āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpattin’ti? ‘natthi me, āvuso, āpatti yamahaṃ passeyyan’ti. atha kho te, bhante, bhikkhū sāmaggiṃ labhitvā taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu. so ca, bhante, bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. atha kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū upasankamitvā 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 sandiṭṭhānaṃ sambhattānaṃ bhikkhūnaṃ santike dūtaṃ 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 tenupasankamiṃsu, upasankamitvā ukkhepake bhikkhū etadavocuṃ— ‘anāpatti esā, āvuso; nesā āpatti. anāpanno eso bhikkhu, neso bhikkhu āpanno. anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. adhammikena kammena ukkhitto kuppena aṭṭhānārahenā’ti. evaṃ vutte, te, bhante, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṃ— ‘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 etaṃ ukkhittakaṃ bhikkhuṃ anuvattittha anuparivārethā’ti. evampi kho te, bhante, ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṃ ukkhittakaṃ bhikkhuṃ anuvattanti anuparivārentī"ti.
3 atha kho bhagavā— "bhinno bhikkhusaṇgho, bhinno bhikkhusaṇgho"ti— uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasankami, upasankamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhepake bhikkhū etadavoca— "mā kho tumhe, bhikkhave— ‘paṭibhāti no, paṭibhāti no’ti— yasmiṃ vā tasmiṃ vā bhikkhuṃ ukkhipitabbaṃ maññittha.
4 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. so tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ evaṃ jānanti— ‘ayaṃ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. sace mayaṃ imaṃ bhikkhuṃ āpattiyā adassane ukkhipissāma, na mayaṃ iminā bhikkhunā saddhiṃ uposathaṃ karissāma, vinā iminā bhikkhunā uposathaṃ karissāma, bhavissati saṇghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo.
5 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. so tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ evaṃ jānanti— ‘ayaṃ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. sace mayaṃ imaṃ bhikkhuṃ āpattiyā adassane ukkhipissāma, na mayaṃ iminā bhikkhunā saddhiṃ pavāressāma, vinā iminā bhikkhunā pavāressāma. na mayaṃ iminā bhikkhunā saddhiṃ saṇghakammaṃ karissāma, vinā iminā bhikkhunā saṇghakammaṃ karissāma. na mayaṃ iminā bhikkhunā saddhiṃ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma. na mayaṃ iminā bhikkhunā saddhiṃ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma. na mayaṃ iminā bhikkhunā saddhiṃ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma. na mayaṃ iminā bhikkhunā saddhiṃ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma. na mayaṃ iminā bhikkhunā saddhiṃ yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma. bhavissati saṇghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo"ti.
6 atha kho bhagavā ukkhepakānaṃ bhikkhūnaṃ etamatthaṃ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasankami, upasankamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca— "mā kho tumhe, bhikkhave, āpattiṃ āpajjitvā ‘nāmha āpannā, nāmha āpannā’ti āpattiṃ na paṭikātabbaṃ maññittha.
7 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. so tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. so ce, bhikkhave, bhikkhu te bhikkhū evaṃ jānāti— ‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṃ mamaṃ vā kāraṇā aññesaṃ vā kāraṇā chandā dosā mohā bhayā agatiṃ gantuṃ. sace maṃ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṃ uposathaṃ karissanti, vinā mayā uposathaṃ karissanti, bhavissati saṇghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā.
8 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. so tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. so ce, bhikkhave, bhikkhu te bhikkhū evaṃ jānāti— ‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṃ mamaṃ vā kāraṇā aññesaṃ vā kāraṇā chandā dosā mohā bhayā agatiṃ gantuṃ. sace maṃ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṃ pavāressanti, vinā mayā pavāressanti. na mayā saddhiṃ saṇghakammaṃ karissanti, vinā mayā saṇghakammaṃ karissanti. na mayā saddhiṃ āsane nisīdissanti, vinā mayā āsane nisīdissanti. na mayā saddhiṃ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti. na mayā saddhiṃ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti. na mayā saddhiṃ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti. na mayā saddhiṃ yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissanti, vinā mayā yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissanti, bhavissati saṇghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā"ti. atha kho bhagavā ukkhittānuvattakānaṃ bhikkhūnaṃ etamatthaṃ bhāsitvā uṭṭhāyāsanā pakkāmi.
9 tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karonti, saṇghakammaṃ karonti. ukkhepakā pana bhikkhū nissīmaṃ gantvā uposathaṃ karonti, saṇghakammaṃ karonti. atha kho aññataro ukkhepako bhikkhu yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca—
10 "te, bhante, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karonti, saṇghakammaṃ karonti. mayaṃ pana ukkhepakā bhikkhū nissīmaṃ gantvā uposathaṃ karoma, saṇghakammaṃ karomā"ti. "te ce, bhikkhu, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karissanti, saṇghakammaṃ karissanti, yathā mayā ñatti ca anussāvanā ca paññattā, tesaṃ tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni. tumhe ce, bhikkhu, ukkhepakā bhikkhū tattheva antosīmāya uposathaṃ karissatha, saṇghakammaṃ karissatha, yathā mayā ñatti ca anussāvanā ca paññattā, tumhākampi tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni. taṃ kissa hetu? nānāsaṃvāsakā ete bhikkhū tumhehi, tumhe ca tehi nānāsaṃvāsakā.
11 dvemā, bhikkhu, nānāsaṃvāsakabhūmiyo— attanā vā attānaṃ nānāsaṃvāsakaṃ karoti, samaggo vā naṃ saṇgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. imā kho, bhikkhu, dve nānāsaṃvāsakabhūmiyo. dvemā, bhikkhu, samānasaṃvāsakabhūmiyo— attanā vā attānaṃ samānasaṃvāsaṃ karoti, samaggo vā naṃ saṇgho ukkhittaṃ osāreti adassane vā appaṭikamme vā appaṭinissagge vā. imā kho, bhikkhu, dve samānasaṃvāsakabhūmiyo"ti.
12 tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsenti, hatthaparāmāsaṃ karonti. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessanti, hatthaparāmāsaṃ karissantī"ti.
13 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessanti, hatthaparāmāsaṃ karissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā … pe … hatthaparāmāsaṃ karontī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi— "bhinne, bhikkhave, saṇghe adhammiyāyamāne asammodikāya vattamānāya ‘ettāvatā na aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessāma, hatthaparāmāsaṃ karissāmā’ti— āsane nisīditabbaṃ. bhinne, bhikkhave, saṇghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabban"ti.
14 tena kho pana samayena bhikkhū saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. te na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. atha kho aññataro bhikkhu yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca— "idha, bhante, bhikkhū saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. te na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. sādhu, bhante, bhagavā yena te bhikkhū tenupasankamatu anukampaṃ upādāyā"ti. adhivāsesi bhagavā tuṇhībhāvena.
15 atha kho bhagavā yena te bhikkhū tenupasankami, upasankamitvā paññatte āsane nisīdi, nisajja kho bhagavā te bhikkhū etadavoca— "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivādan"ti. evaṃ vutte, aññataro adhammavādī bhikkhu bhagavantaṃ etadavoca— "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. dutiyampi kho bhagavā te bhikkhū etadavoca— "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivādan"ti. dutiyampi kho so adhammavādī bhikkhu bhagavantaṃ etadavoca— "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti.
2 dīghāvuvatthu
16 atha kho bhagavā bhikkhū āmantesi— "bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ brahmadatto nāma kāsirājā ahosi aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro. dīghīti nāma kosalarājā ahosi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro. atha kho, bhikkhave, brahmadatto kāsirājā caturanginiṃ senaṃ sannayhitvā dīghītiṃ kosalarājānaṃ abbhuyyāsi. assosi kho, bhikkhave, dīghīti kosalarājā— ‘brahmadatto kira kāsirājā caturanginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto’ti. atha kho, bhikkhave, dīghītissa kosalarañño etadahosi— ‘brahmadatto kho kāsirājā aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro, ahaṃ panamhi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro, nāhaṃ paṭibalo brahmadattena kāsiraññā ekasanghātampi sahituṃ. yannūnāhaṃ paṭikacceva nagaramhā nippateyyan’ti.
17 atha kho, bhikkhave, dīghīti kosalarājā mahesiṃ ādāya paṭikacceva nagaramhā nippati. atha kho, bhikkhave, brahmadatto kāsirājā dīghītissa kosalarañño balañca vāhanañca janapadañca kosañca koṭṭhāgārañca abhivijiya ajjhāvasati. atha kho, bhikkhave, dīghīti kosalarājā sapajāpatiko yena bārāṇasī tena pakkāmi. anupubbena yena bārāṇasī tadavasari. tatra sudaṃ, bhikkhave, dīghīti kosalarājā sapajāpatiko bārāṇasiyaṃ aññatarasmiṃ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati. atha kho, bhikkhave, dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi. tassā evarūpo dohaḷo uppanno hoti— icchati sūriyassa uggamanakāle caturanginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātuṃ. atha kho, bhikkhave, dīghītissa kosalarañño mahesī dīghītiṃ kosalarājānaṃ etadavoca— ‘gabbhinīmhi, deva. tassā me evarūpo dohaḷo uppanno— icchāmi sūriyassa uggamanakāle caturanginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātun’ti. ‘kuto, devi, amhākaṃ duggatānaṃ caturanginī senā sannaddhā vammikā subhūme ṭhitā, khaggānañca dhovanaṃ pātun’ti ‘sacāhaṃ, deva, na labhissāmi, marissāmī’ti.
18 tena kho pana samayena, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti. atha kho, bhikkhave, dīghīti kosalarājā yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasankami, upasankamitvā brahmadattassa kāsirañño purohitaṃ brāhmaṇaṃ etadavoca— ‘sakhī te, samma, gabbhinī. tassā evarūpo dohaḷo uppanno— icchati sūriyassa uggamanakāle caturanginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātun’ti. ‘tena hi, deva, mayampi deviṃ passāmā’ti. atha kho, bhikkhave, dīghītissa kosalarañño mahesī yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasankami. addasā kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño mahesiṃ dūratova āgacchantiṃ, disvāna uṭṭhāyāsanā ekaṃsaṃ uttarāsangaṃ karitvā yena dīghītissa kosalarañño mahesī tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi— ‘kosalarājā vata bho kucchigato, kosalarājā vata bho kucchigatoti. attamanā, devi, hohi. lacchasi sūriyassa uggamanakāle caturanginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātun’ti.
19 atha kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo yena brahmadatto kāsirājā tenupasankami, upasankamitvā brahmadattaṃ kāsirājānaṃ etadavoca— ‘tathā, deva, nimittāni dissanti, sve sūriyuggamanakāle caturanginī senā sannaddhā vammikā subhūme tiṭṭhatu, khaggā ca dhoviyantū’ti. atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi— ‘yathā, bhaṇe, purohito brāhmaṇo āha tathā karothā’ti. alabhi kho, bhikkhave, dīghītissa kosalarañño mahesī sūriyassa uggamanakāle caturanginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātuṃ. atha kho, bhikkhave, dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṃ vijāyi. tassa dīghāvūti nāmaṃ akaṃsu. atha kho, bhikkhave, dīghāvu kumāro nacirasseva viññutaṃ pāpuṇi. atha kho, bhikkhave, dīghītissa kosalarañño etadahosi— ‘ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako, iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ, sacāyaṃ amhe jānissati, sabbeva tayo ghātāpessati, yannūnāhaṃ dīghāvuṃ kumāraṃ bahinagare vāseyyan’ti. atha kho, bhikkhavo, dīghīti kosalarājā dīghāvuṃ kumāraṃ bahinagare vāsesi. atha kho, bhikkhave, dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi.
20 tena kho pana samayena dīghītissa kosalarañño kappako brahmadatte kāsiraññe paṭivasati. addasā kho, bhikkhave, dīghītissa kosalarañño kappako dīghītiṃ kosalarājānaṃ sapajāpatikaṃ bārāṇasiyaṃ aññatarasmiṃ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasantaṃ, disvāna yena brahmadatto kāsirājā tenupasankami, upasankamitvā brahmadattaṃ kāsirājānaṃ etadavoca— ‘dīghīti, deva, kosalarājā sapajāpatiko bārāṇasiyaṃ aññatarasmiṃ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasatī’ti. atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi— ‘tena hi, bhaṇe, dīghītiṃ kosalarājānaṃ sapajāpatikaṃ ānethā’ti. ‘evaṃ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṃ kosalarājānaṃ sapajāpatikaṃ ānesuṃ. atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi— ‘tena hi, bhaṇe, dīghītiṃ kosalarājānaṃ sapajāpatikaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ singhāṭakena singhāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipathā’ti. ‘evaṃ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṃ kosalarājānaṃ sapajāpatikaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ singhāṭakena singhāṭakaṃ parinenti.
21 "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"’ti. ‘nāhaṃ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī’ti. atha kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘ciraṃdiṭṭhā kho me mātāpitaro. yannūnāhaṃ mātāpitaro passeyyan’ti. atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṃ pavisitvā addasa mātāpitaro daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ singhāṭakena singhāṭakaṃ parinente, disvāna yena mātāpitaro tenupasankami. addasā kho, bhikkhave, dīghīti kosalarājā dīghāvuṃ kumāraṃ dūratova āgacchantaṃ; disvāna dīghāvuṃ kumāraṃ etadavoca— ‘mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti. evaṃ vutte, bhikkhave, te manussā dīghītiṃ kosalarājānaṃ etadavocuṃ— ‘ummattako ayaṃ dīghīti kosalarājā vippalapati. ko imassa dīghāvu? kaṃ ayaṃ evamāha— mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti. ‘nāhaṃ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī’ti. dutiyampi kho, bhikkhave … pe … tatiyampi kho, bhikkhave, dīghīti kosalarājā dīghāvuṃ kumāraṃ etadavoca— ‘mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti. tatiyampi kho, bhikkhave, te manussā dīghītiṃ kosalarājānaṃ etadavocuṃ— ‘ummattako ayaṃ dīghīti kosalarājā vippalapati. ko imassa dīghāvu? kaṃ ayaṃ evamāha—
22 atha kho, bhikkhave, te manussā dīghītiṃ kosalarājānaṃ sapajāpatikaṃ rathikāya rathikaṃ singhāṭakena singhāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipitvā gumbaṃ ṭhapetvā pakkamiṃsu. atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṃ pavisitvā suraṃ nīharitvā gumbiye pāyesi. yadā te mattā ahesuṃ patitā, atha kaṭṭhāni sankaḍḍhitvā citakaṃ karitvā mātāpitūnaṃ sarīraṃ citakaṃ āropetvā aggiṃ datvā pañjaliko tikkhattuṃ citakaṃ padakkhiṇaṃ akāsi.
23 tena kho pana samayena brahmadatto kāsirājā uparipāsādavaragato hoti. addasā kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ pañjalikaṃ tikkhattuṃ citakaṃ padakkhiṇaṃ karontaṃ, disvānassa etadahosi— ‘nissaṃsayaṃ kho so manusso dīghītissa kosalarañño ñāti vā sālohito vā, aho me anatthato, na hi nāma me koci ārocessatī’ti. atha kho, bhikkhave, dīghāvu kumāro araññaṃ gantvā yāvadatthaṃ kanditvā roditvā khappaṃ puñchitvā bārāṇasiṃ pavisitvā antepurassa sāmantā hatthisālaṃ gantvā hatthācariyaṃ etadavoca— ‘icchāmahaṃ, ācariya, sippaṃ sikkhitun’ti. ‘tena hi, bhaṇe māṇavaka, sikkhassū’ti.
24 atha kho, bhikkhave, dīghāvu kumāro rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesi. assosi kho, bhikkhave, brahmadatto kāsirājā rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gītaṃ vīṇañca vāditaṃ, sutvāna manusse pucchi— ‘ko, bhaṇe, rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesī’ti? ‘amukassa, deva, hatthācariyassa antevāsī māṇavako rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesī’ti. ‘tena hi, bhaṇe, taṃ māṇavakaṃ ānethā’ti. ‘evaṃ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghāvuṃ kumāraṃ ānesuṃ. ‘tvaṃ, bhaṇe māṇavaka, rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesī’ti? ‘evaṃ, devā’ti. ‘tena hi tvaṃ, bhaṇe māṇavaka, gāyassu, vīṇañca vādehī’ti. ‘evaṃ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā ārādhāpekkho mañjunā sarena gāyi, vīṇañca vādesi. ‘tvaṃ, bhaṇe māṇavaka, maṃ upaṭṭhahā’ti. ‘evaṃ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paccassosi. atha kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño pubbuṭṭhāyī ahosi pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī. atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ nacirasseva abbhantarime vissāsikaṭṭhāne ṭhapesi.
25 atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ etadavoca— ‘tena hi, bhaṇe māṇavaka, rathaṃ yojehi, migavaṃ gamissāmā’ti. ‘evaṃ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṃ yojetvā brahmadattaṃ kāsirājānaṃ etadavoca— ‘yutto kho te, deva, ratho, yassadāni kālaṃ maññasī’ti. atha kho, bhikkhave, brahmadatto kāsirājā rathaṃ abhiruhi. dīghāvu kumāro rathaṃ pesesi. tathā tathā rathaṃ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho.
26 atha kho, bhikkhave, brahmadatto kāsirājā dūraṃ gantvā dīghāvuṃ kumāraṃ etadavoca— ‘tena hi, bhaṇe māṇavaka, rathaṃ muñcassu, kilantomhi, nipajjissāmī’ti. ‘evaṃ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṃ muñcitvā pathaviyaṃ pallankena nisīdi. atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa ucchange sīsaṃ katvā seyyaṃ kappesi. tassa kilantassa muhuttakeneva niddā okkami. atha kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako. iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ. iminā ca me mātāpitaro hatā. ayaṃ khvassa kālo yohaṃ veraṃ appeyyan’ti kosiyā khaggaṃ nibbāhi.
27 "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. na kho metaṃ patirūpaṃ, yvāhaṃ pituvacanaṃ atikkameyyan’ti kosiyā khaggaṃ pavesesi. atha kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘pitā kho maṃ maraṇakāle avaca
28 "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ, na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. na kho metaṃ patirūpaṃ, yvāhaṃ pituvacanaṃ atikkameyyan’ti. punadeva kosiyā khaggaṃ pavesesi. dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako, iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ, iminā ca me mātāpitaro hatā, ayaṃ khvassa kālo yohaṃ veraṃ appeyyan’ti kosiyā khaggaṃ nibbāhi. dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘pitā kho maṃ maraṇakāle avaca
29 "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. na kho metaṃ patirūpaṃ, yvāhaṃ pituvacanaṃ atikkameyyan’ti punadeva kosiyā khaggaṃ pavesesi. tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako. iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ. iminā ca me mātāpitaro hatā. ayaṃ khvassa kālo yohaṃ veraṃ appeyyan’ti kosiyā khaggaṃ nibbāhi. tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi— ‘pitā kho maṃ maraṇakāle avaca
30 atha kho, bhikkhave, brahmadatto kāsirājā bhīto ubbiggo ussankī utrasto sahasā vuṭṭhāsi. atha kho, bhikkhave, dīghāvu kumāro brahmadattaṃ kāsirājānaṃ etadavoca— ‘kissa tvaṃ, deva, bhīto ubbiggo ussankī utrasto sahasā vuṭṭhāsī’ti? ‘idha maṃ, bhaṇe māṇavaka, dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi. tenāhaṃ bhīto ubbiggo ussankī utrasto sahasā vuṭṭhāsin’ti. atha kho, bhikkhave, dīghāvu kumāro vāmena hatthena brahmadattassa kāsirañño sīsaṃ parāmasitvā dakkhiṇena hatthena khaggaṃ nibbāhetvā brahmadattaṃ kāsirājānaṃ etadavoca— ‘ahaṃ kho so, deva, dīghītissa kosalarañño putto dīghāvu kumāro. bahuno tvaṃ amhākaṃ anatthassa kārako. tayā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ. tayā ca me mātāpitaro hatā. ayaṃ khvassa kālo yvāhaṃ veraṃ appeyyan’ti. atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṃ kumāraṃ etadavoca— ‘jīvitaṃ me, tāta dīghāvu, dehi. jīvitaṃ me, tāta dīghāvu, dehī’ti. ‘kyāhaṃ ussahāmi devassa jīvitaṃ dātuṃ? devo kho me jīvitaṃ dadeyyā’ti. ‘tena hi, tāta dīghāvu, tvañceva me jīvitaṃ dehi, ahañca te jīvitaṃ dammī’ti. atha kho, bhikkhave, brahmadatto ca kāsirājā dīghāvu ca kumāro aññamaññassa jīvitaṃ adaṃsu, pāṇiñca aggahesuṃ, sapathañca akaṃsu addūbhāya.
31 atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ etadavoca— ‘tena hi, tāta dīghāvu, rathaṃ yojehi, gamissāmā’ti. ‘evaṃ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṃ yojetvā brahmadattaṃ kāsirājānaṃ etadavoca— ‘yutto kho te, deva, ratho, yassadāni kālaṃ maññasī’ti. atha kho, bhikkhave, brahmadatto kāsirājā rathaṃ abhiruhi. dīghāvu kumāro rathaṃ pesesi. tathā tathā rathaṃ pesesi yathā yathā nacirasseva senāya samāgañchi. atha kho, bhikkhave, brahmadatto kāsirājā bārāṇasiṃ pavisitvā amacce pārisajje sannipātāpetvā etadavoca— ‘sace, bhaṇe, dīghītissa kosalarañño puttaṃ dīghāvuṃ kumāraṃ passeyyātha, kinti naṃ kareyyāthā’ti? ekacce evamāhaṃsu— ‘mayaṃ, deva, hatthe chindeyyāma. mayaṃ, deva, pāde chindeyyāma. mayaṃ, deva, hatthapāde chindeyyāma. mayaṃ, deva, kaṇṇe chindeyyāma. mayaṃ, deva, nāsaṃ chindeyyāma. mayaṃ, deva, kaṇṇanāsaṃ chindeyyāma. mayaṃ, deva, sīsaṃ chindeyyāmā’ti. ‘ayaṃ kho, bhaṇe, dīghītissa kosalarañño putto dīghāvu kumāro. nāyaṃ labbhā kiñci kātuṃ. iminā ca me jīvitaṃ dinnaṃ, mayā ca imassa jīvitaṃ dinnan’ti.
32 "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti, kiṃ te pitā sandhāya avacā’ti? ‘yaṃ kho me, deva, pitā maraṇakāle avaca "mā dīghan"ti mā ciraṃ veraṃ akāsīti. imaṃ kho me, deva, pitā maraṇakāle avaca "mā dīghan"ti. yaṃ kho me, deva, pitā maraṇakāle avaca "mā rassan"ti mā khippaṃ mittehi bhijjitthāti. imaṃ kho me, deva, pitā maraṇakāle avaca "mā rassan"ti. yaṃ kho me, deva, pitā maraṇakāle avaca "na hi, tāta dīghāvu, verena verā sammanti, averena hi, tāta dīghāvu, verā sammantī"ti devena me mātāpitaro hatāti. sacāhaṃ devaṃ jīvitā voropeyyaṃ, ye devassa atthakāmā te maṃ jīvitā voropeyyuṃ, ye me atthakāmā te te jīvitā voropeyyuṃ— evaṃ taṃ veraṃ verena na vūpasameyya. idāni ca pana me devena jīvitaṃ dinnaṃ, mayā ca devassa jīvitaṃ dinnaṃ. evaṃ taṃ veraṃ averena vūpasantaṃ. imaṃ 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— ‘acchariyaṃ vata bho, abbhutaṃ vata bho. yāva paṇḍito ayaṃ dīghāvu kumāro, yatra hi nāma pituno saṃkhittena bhāsitassa vitthārena atthaṃ ājānissatī’ti pettikaṃ balañca vāhanañca janapadañca kosañca koṭṭhāgārañca paṭipādesi, dhītarañca adāsi. tesañhi nāma, bhikkhave, rājūnaṃ ādinnadaṇḍānaṃ ādinnasatthānaṃ evarūpaṃ khantisoraccaṃ bhavissati. idha kho pana taṃ, bhikkhave, sobhetha yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā"ti? atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ etadavoca— ‘yaṃ kho te, tāta dīghāvu, pitā maraṇakāle avaca
33 tatiyampi kho bhagavā te bhikkhū etadavoca— "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivādan"ti. tatiyampi kho so adhammavādī bhikkhu bhagavantaṃ etadavoca— "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. atha kho bhagavā— "pariyādinnarūpā kho ime moghapurisā, nayime sukarā saññāpetun"ti— uṭṭhāyāsanā pakkāmi.
34 dīghāvubhāṇavāro niṭṭhito paṭhamo.
35 atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya saṇghamajjhe ṭhitakova imā gāthāyo abhāsi—
36 "puthusaddo samajano,
na bālo koci maññatha;
saṇghasmiṃ bhijjamānasmiṃ,
nāññaṃ bhiyyo amaññaruṃ.37 parimuṭṭhā paṇḍitābhāsā,
vācāgocarabhāṇino;
yāvicchanti mukhāyāmaṃ,
yena nītā na taṃ vidū.38 akkocchi maṃ avadhi maṃ,
ajini maṃ ahāsi me;
ye ca taṃ upanayhanti,
veraṃ tesaṃ na sammati.39 akkocchi maṃ avadhi maṃ,
ajini maṃ ahāsi me;
ye ca taṃ nupanayhanti,
veraṃ tesūpasammati.40 na hi verena verāni,
sammantīdha kudācanaṃ;
averena ca sammanti,
esadhammo sanantano.41 pare ca na vijānanti,
mayamettha yamāmase;
ye ca tattha vijānanti,
tato sammanti medhagā.42 aṭṭhicchinnā pāṇaharā,
gavāssadhanahārino;
raṭṭhaṃ vilumpamānānaṃ,
tesampi hoti sangati.
44 sace labhetha nipakaṃ sahāyaṃ,
saddhiñcaraṃ sādhuvihāri dhīraṃ;
abhibhuyya sabbāni parissayāni,
careyya tenattamano satīmā.45 no ce labhetha nipakaṃ sahāyaṃ,
saddhiñcaraṃ sādhuvihāri dhīraṃ;
rājāva raṭṭhaṃ vijitaṃ pahāya,
eko care mātangaraññeva nāgo.46 ekassa caritaṃ seyyo,
natthi bāle sahāyatā;
eko care na ca pāpāni kayirā,
appossukko mātangaraññeva nāgo"ti.
3 bālakaloṇakagamanakathā
47 atha kho bhagavā saṇghamajjhe ṭhitakova imā gāthāyo bhāsitvā yena bālakaloṇakagāmo tenupasankami. tena kho pana samayena āyasmā bhagu bālakaloṇakagāme viharati. addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ, disvāna āsanaṃ paññapesi, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipi, paccuggantvā pattacīvaraṃ paṭiggahesi. nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi. āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca— "kacci, bhikkhu, khamanīyaṃ; kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī"ti? "khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na cāhaṃ, bhante, piṇḍakena kilamāmī"ti. atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasankami.
4 pācīnavaṃsadāyagamanakathā
48 tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti. addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ, disvāna bhagavantaṃ etadavoca— "mā, samaṇa, etaṃ dāyaṃ pāvisi. santettha tayo kulaputtā attakāmarūpā viharanti. mā tesaṃ aphāsumakāsī"ti. assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa, sutvāna dāyapālaṃ etadavoca— "māvuso dāyapāla, bhagavantaṃ vāresi. satthā no bhagavā anuppatto"ti. atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasankami, upasankamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca— "abhikkamathāyasmanto abhikkamathāyasmanto, satthā no bhagavā anuppatto"ti.
49 atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipi. nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi. tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca— "kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ; kacci piṇḍakena na kilamathā"ti? "khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā"ti.
50 "kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā"ti? "taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā"ti. "yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā"ti? "idha mayhaṃ, bhante, evaṃ hoti— ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ … mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. tassa mayhaṃ, bhante, evaṃ hoti— ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. so kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan"ti.
51 āyasmāpi kho nandiyo … pe … āyasmāpi kho kimilo bhagavantaṃ etadavoca— "mayhampi kho, bhante, evaṃ hoti— ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. tassa mayhaṃ, bhante, evaṃ hoti— ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. so kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā"ti.
52 "kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā"ti? "taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā"ti. "yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā"ti? "idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanaṃ paññapeti, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipati, avakkārapātiṃ dhovitvā upaṭṭhāpeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti. yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākankhati bhuñjati, no ce ākankhati appaharite vā chaḍḍeti. appāṇake vā udake opilāpeti. so āsanaṃ uddharati, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, bhattaggaṃ sammajjati. yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilanghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā"ti.
5 pālileyyakagamanakathā
53 atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pālileyyakaṃ tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. tatra sudaṃ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle. atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi— "ahaṃ kho pubbe ākiṇṇo na phāsu vihāsiṃ tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṇghe adhikaraṇakārakehi. somhi etarahi eko adutiyo sukhaṃ phāsu viharāmi aññatreva tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṇghe adhikaraṇakārakehī"ti.
54 aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhangaṃ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa otiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. atha kho tassa hatthināgassa etadahosi— "ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhangaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me otiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. yannūnāhaṃ ekova gaṇasmā vūpakaṭṭho vihareyyan"ti. atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍo bhaddasālamūlaṃ yena bhagavā tenupasankami, upasankamitvā soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, appaharitañca karoti.
55 atha kho tassa hatthināgassa etadahosi— "ahaṃ kho pubbe ākiṇṇo na phāsu vihāsiṃ hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhangaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ ogāhā ca me otiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. somhi etarahi eko adutiyo sukhaṃ phāsu viharāmi aññatreva hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehī"ti.
56 atha kho bhagavā attano ca pavivekaṃ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi—
57 "etaṃ nāgassa nāgena,
īsādantassa hatthino;
sameti cittaṃ cittena,
yadeko ramatī vane"ti.
58 atha kho bhagavā pālileyyake yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho kosambakā upāsakā— "ime kho ayyā kosambakā bhikkhū bahuno amhākaṃ anatthassa kārakā. imehi ubbāḷho bhagavā pakkanto. handa mayaṃ ayye kosambake bhikkhū neva abhivādeyyāma, na paccuṭṭheyyāma, na añjalikammaṃ sāmīcikammaṃ kareyyāma, na sakkareyyāma, na garuṃ kareyyāma, na māneyyāma, na bhajeyyāma, na pūjeyyāma, upagatānampi piṇḍakaṃ na dajjeyyāma— evaṃ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṃ vā pasādessantī"ti. atha kho kosambakā upāsakā kosambake bhikkhū neva abhivādesuṃ, na paccuṭṭhesuṃ, na añjalikammaṃ sāmīcikammaṃ akaṃsu, na sakkariṃsu, na garuṃ kariṃsu, na mānesuṃ, na bhajesuṃ, na pūjesuṃ, upagatānampi piṇḍakaṃ na adaṃsu. atha kho kosambakā bhikkhū kosambakehi upāsakehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā evamāhaṃsu— "handa mayaṃ, āvuso, sāvatthiṃ gantvā bhagavato santike imaṃ adhikaraṇaṃ vūpasameyyāmā"ti.
6 aṭṭhārasavatthukathā
59 atha kho kosambakā bhikkhū senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tenupasankamiṃsu. assosi kho āyasmā sāriputto— "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. atha kho āyasmā sāriputto yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca— "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchanti. kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? "tena hi tvaṃ, sāriputta, yathā dhammo tathā tiṭṭhāhī"ti. "kathāhaṃ, bhante, jāneyyaṃ dhammaṃ vā adhammaṃ vā"ti?
60 "aṭṭhārasahi kho, sāriputta, vatthūhi adhammavādī jānitabbo. idha, sāriputta, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti; avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti; anāpattiṃ āpattīti dīpeti, āpattiṃ anāpattīti dīpeti; lahukaṃ āpattiṃ garukā āpattīti dīpeti, garukaṃ āpattiṃ lahukā āpattīti dīpeti; sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti, anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti— imehi kho, sāriputta, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.
61 aṭṭhārasahi ca kho, sāriputta, vatthūhi dhammavādī jānitabbo. idha, sāriputta, bhikkhu adhammaṃ adhammoti dīpeti, dhammaṃ dhammoti dīpeti; avinayaṃ avinayoti dīpeti, vinayaṃ vinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti; anāpattiṃ anāpattīti dīpeti, āpattiṃ āpattīti dīpeti; lahukaṃ āpattiṃ lahukā āpattīti dīpeti, garukaṃ āpattiṃ garukā āpattīti dīpeti; sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpeti, anavasesaṃ āpattiṃ anavasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti— imehi kho, sāriputta, aṭṭhārasahi vatthūhi dhammavādī jānitabbo"ti.
62 assosi kho āyasmā mahāmoggallāno … pe … assosi kho āyasmā mahākassapo … assosi kho āyasmā mahākaccāno … assosi kho āyasmā mahākoṭṭhiko … assosi kho āyasmā mahākappino … assosi kho āyasmā mahācundo … assosi kho āyasmā anuruddho … assosi kho āyasmā revato … assosi kho āyasmā upāli … assosi kho āyasmā ānando … assosi kho āyasmā rāhulo— "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. atha kho āyasmā rāhulo yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca— "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchanti. kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? "tena hi tvaṃ, rāhula, yathā dhammo tathā tiṭṭhāhī"ti. "kathāhaṃ, bhante, jāneyyaṃ dhammaṃ vā adhammaṃ vā"ti?
63 "aṭṭhārasahi kho, rāhula, vatthūhi adhammavādī jānitabbo. idha, rāhula, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti; avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti; anāpattiṃ āpattīti dīpeti, āpattiṃ anāpattīti dīpeti; lahukaṃ āpattiṃ garukā āpattīti dīpeti, garukaṃ āpattiṃ lahukā āpattīti dīpeti; sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti, anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti— imehi kho, rāhula, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.
64 aṭṭhārasahi ca kho, rāhula, vatthūhi dhammavādī jānitabbo. idha, rāhula, bhikkhu adhammaṃ adhammoti dīpeti, dhammaṃ dhammoti dīpeti; avinayaṃ avinayoti dīpeti, vinayaṃ vinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti; anāpattiṃ anāpattīti dīpeti, āpattiṃ āpattīti dīpeti; lahukaṃ āpattiṃ lahukā āpattīti dīpeti, garukaṃ āpattiṃ garukā āpattīti dīpeti; sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpeti, anavasesaṃ āpattiṃ anavasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti— imehi kho, rāhula, aṭṭhārasahi vatthūhi dhammavādī jānitabbo"ti.
65 assosi kho mahāpajāpati gotamī— "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. atha kho mahāpajāpati gotamī yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca— "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchanti. kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? "tena hi tvaṃ, gotami, ubhayattha dhammaṃ suṇa. ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi. yañca kiñci bhikkhunisaṇghena bhikkhusaṇghato paccāsīsitabbaṃ sabbaṃ taṃ dhammavāditova paccāsīsitabban"ti.
66 assosi kho anāthapiṇḍiko gahapati— "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca— "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchanti. kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? "tena hi tvaṃ, gahapati, ubhayattha dānaṃ dehi. ubhayattha dānaṃ datvā ubhayattha dhammaṃ suṇa. ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti.
67 assosi kho visākhā migāramātā— "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. atha kho visākhā migāramātā yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca— "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ āgacchanti. kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? "tena hi tvaṃ, visākhe, ubhayattha dānaṃ dehi. ubhayattha dānaṃ datvā ubhayattha dhammaṃ suṇa. ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti.
68 atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṃ. atha kho āyasmā sāriputto yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca— "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṃ anuppattā. kathaṃ nu kho, bhante, tesu bhikkhūsu senāsane paṭipajjitabban"ti? "tena hi, sāriputta, vivittaṃ senāsanaṃ dātabban"ti. "sace pana, bhante, vivittaṃ na hoti, kathaṃ paṭipajjitabban"ti? "tena hi, sāriputta, vivittaṃ katvāpi dātabbaṃ, na tvevāhaṃ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṃ paṭibāhitabbanti vadāmi. yo paṭibāheyya, āpatti dukkaṭassā"ti.
69 "āmise pana, bhante, kathaṃ paṭipajjitabban"ti? "āmisaṃ kho, sāriputta, sabbesaṃ samakaṃ bhājetabban"ti.
7 osāraṇānujānana
70 atha kho tassa ukkhittakassa bhikkhuno dhammañca vinayañca paccavekkhantassa etadahosi— "āpatti esā, nesā anāpatti. āpannomhi, namhi anāpanno. ukkhittomhi, namhi anukkhitto. dhammikenamhi kammena ukkhitto akuppena ṭhānārahenā"ti. atha kho so ukkhittako bhikkhu yena ukkhittānuvattakā bhikkhū tenupasankami, upasankamitvā ukkhittānuvattake bhikkhū etadavoca— "āpatti esā, āvuso; nesā anāpatti. āpannomhi, namhi anāpanno. ukkhittomhi, namhi anukkhitto. dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. etha maṃ āyasmanto osārethā"ti. atha kho te ukkhittānuvattakā bhikkhū taṃ ukkhittakaṃ bhikkhuṃ ādāya yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ— "ayaṃ, bhante, ukkhittako bhikkhu evamāha— ‘āpatti esā, āvuso; nesā anāpatti. āpannomhi, namhi anāpanno. ukkhittomhi, namhi anukkhitto. dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. etha maṃ āyasmanto osārethā’ti. kathaṃ nu kho, bhante, paṭipajjitabban"ti? "āpatti esā, bhikkhave; nesā anāpatti. āpanno eso bhikkhu, neso bhikkhu anāpanno. ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. dhammikena kammena ukkhitto akuppena ṭhānārahena. yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passati ca, tena hi, bhikkhave, taṃ bhikkhuṃ osārethā"ti.
8 saṇghasāmaggīkathā
71 atha kho te ukkhittānuvattakā bhikkhū taṃ ukkhittakaṃ bhikkhuṃ osāretvā yena ukkhepakā bhikkhū tenupasankamiṃsu, upasankamitvā ukkhepake bhikkhū etadavocuṃ— "yasmiṃ, āvuso, vatthusmiṃ ahosi saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. handa mayaṃ, āvuso, tassa vatthussa vūpasamāya saṇghasāmaggiṃ karomā"ti.
72 atha kho te ukkhepakā bhikkhū yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ— "te, bhante, ukkhittānuvattakā bhikkhū evamāhaṃsu— ‘yasmiṃ, āvuso, vatthusmiṃ ahosi saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. handa mayaṃ, āvuso, tassa vatthussa vūpasamāya saṇghasāmaggiṃ karomā’ti. kathaṃ nu kho, bhante, paṭipajjitabban"ti? "yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passi ca osārito ca, tena hi, bhikkhave, saṇgho tassa vatthussa vūpasamāya saṇghasāmaggiṃ karotu. evañca pana, bhikkhave, kātabbā. sabbeheva ekajjhaṃ sannipatitabbaṃ gilānehi ca agilānehi ca. na kehici chando dātabbo. sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
73 ‘suṇātu me, bhante, saṇgho. yasmiṃ vatthusmiṃ ahosi saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. yadi saṇghassa pattakallaṃ, saṇgho tassa vatthussa vūpasamāya saṇghasāmaggiṃ kareyya. esā ñatti.
74 suṇātu me, bhante, saṇgho. yasmiṃ vatthusmiṃ ahosi saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. saṇgho tassa vatthussa vūpasamāya saṇghasāmaggiṃ karoti. yassāyasmato khamati tassa vatthussa vūpasamāya saṇghasāmaggiyā karaṇaṃ, so tuṇhassa, yassa nakkhamati so bhāseyya.
75 katā saṇghena tassa vatthussa vūpasamāya saṇghasāmaggī. nihato saṇghabhedo, nihatā saṇgharāji, nihataṃ saṇghavavatthānaṃ, nihataṃ saṇghanānākaraṇaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
76 tāvadeva uposatho kātabbo, pātimokkhaṃ uddisitabban"ti.
9 upālisaṇghasāmaggīpucchā
77 atha kho āyasmā upāli yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca— "yasmiṃ, bhante, vatthusmiṃ hoti saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, saṇgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṇghasāmaggiṃ karoti, dhammikā nu kho sā, bhante, saṇghasāmaggī"ti? "yasmiṃ, upāli, vatthusmiṃ hoti saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, saṇgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṇghasāmaggiṃ karoti, adhammikā sā, upāli, saṇghasāmaggī"ti.
78 "yasmiṃ pana, bhante, vatthusmiṃ hoti saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, saṇgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṇghasāmaggiṃ karoti, dhammikā nu kho sā, bhante, saṇghasāmaggī"ti? "yasmiṃ, upāli, vatthusmiṃ hoti saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, saṇgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṇghasāmaggiṃ karoti, dhammikā sā, upāli, saṇghasāmaggī"ti.
79 "kati nu kho, bhante, saṇghasāmaggiyo"ti? "dvemā, upāli, saṇghasāmaggiyo— atthupāli, saṇghasāmaggī atthāpetā byañjanupetā; atthupāli, saṇghasāmaggī atthupetā ca byañjanupetā ca. katamā ca, upāli, saṇghasāmaggī atthāpetā byañjanupetā? yasmiṃ, upāli, vatthusmiṃ hoti saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, saṇgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṇghasāmaggiṃ karoti, ayaṃ vuccati, upāli, saṇghasāmaggī atthāpetā byañjanupetā. katamā ca, upāli, saṇghasāmaggī atthupetā ca byañjanupetā ca? yasmiṃ, upāli, vatthusmiṃ hoti saṇghassa bhaṇḍanaṃ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṃ saṇghanānākaraṇaṃ, saṇgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṇghasāmaggiṃ karoti, ayaṃ vuccati, upāli, saṇghasāmaggī atthupetā ca byañjanupetā ca. imā kho, upāli, dve saṇghasāmaggiyo"ti.
80 atha kho āyasmā upāli uṭṭhāyāsanā ekaṃsaṃ uttarāsangaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi—
81 "saṇghassa kiccesu ca mantanāsu ca,
atthesu jātesu vinicchayesu ca;
kathaṃpakārodha naro mahatthiko,
bhikkhu kathaṃ hotidha paggahāraho"ti.82 "anānuvajjo paṭhamena sīlato,
avekkhitācāro susaṃvutindriyo;
paccatthikā nūpavadanti dhammato,
na hissa taṃ hoti vadeyyu yena naṃ.83 so tādiso sīlavisuddhiyā ṭhito,
visārado hoti visayha bhāsati;
nacchambhati parisagato na vedhati,
atthaṃ na hāpeti anuyyutaṃ bhaṇaṃ.84 tatheva pañhaṃ parisāsu pucchito,
na ceva pajjhāyati na manku hoti;
so kālāgataṃ byākaraṇārahaṃ vaco,
rañjeti viññūparisaṃ vicakkhaṇo.85 sagāravo vuḍḍhataresu bhikkhusu,
ācerakamhi ca sake visārado;
alaṃ pametuṃ paguṇo kathetave,
paccatthikānañca viraddhikovido.86 paccatthikā yena vajanti niggahaṃ,
mahājano saññapanañca gacchati;
sakañca ādāyamayaṃ na riñcati,
viyākaraṃ pañhamanūpaghātikaṃ.87 dūteyyakammesu alaṃ samuggaho,
saṇghassa kiccesu ca āhu naṃ yathā;
karaṃ vaco bhikkhugaṇena pesito,
ahaṃ karomīti na tena maññati.88 āpajjati yāvatakesu vatthusu,
āpattiyā hoti yathā ca vuṭṭhiti;
ete vibhangā ubhayassa svāgatā,
āpatti vuṭṭhānapadassa kovido.89 nissāraṇaṃ gacchati yāni cācaraṃ,
nissārito hoti yathā ca vattanā;
osāraṇaṃ taṃvusitassa jantuno,
etampi jānāti vibhangakovido.90 sagāravo vuḍḍhataresu bhikkhusu,
navesu theresu ca majjhimesu ca;
mahājanassatthacarodha paṇḍito,
so tādiso bhikkhu idha paggahāraho"ti.
91 kosambakakkhandhako dasamo.
93 kosambiyaṃ jinavaro,
vivādāpattidassane;
nukkhipeyya yasmiṃ tasmiṃ,
saddhāyāpatti desaye.94 antosīmāyaṃ tattheva,
bālakañceva vaṃsadā;
pālileyyā ca sāvatthi,
sāriputto ca kolito.95 mahākassapakaccānā,
koṭṭhiko kappinena ca;
mahācundo anuruddho,
revato upāli cubho.96 ānando rāhulo ceva,
gotamīnāthapiṇḍiko;
senāsanaṃ vivittañca,
āmisaṃ samakampi ca.97 na kehi chando dātabbo,
upāliparipucchito;
anānuvajjo sīlena,
sāmaggī jinasāsaneti.