1At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, a certain monk had committed an offense. He regarded it as an offense, but there were other monks who did not. Some time later he no longer regarded it as an offense, but there were other monks who did. They said to him: “You’ve committed an offense. Do you recognize it?”

“No, I haven’t committed any offense that I should recognize.”

Soon afterwards the monks achieved unanimity, and they ejected that monk for not recognizing the offense. But that monk was learned, a master of the tradition; he was an expert on the Teaching, the Monastic Law, and the Key Terms; he was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. He went to his friends and said: “This isn’t an offense, and so I haven’t committed any. And I haven’t been ejected, for the legal procedure was illegitimate, reversible, and unfit to stand. Please side with me, Venerables, in accordance with the Teaching and the Monastic Law.” He was able to form a faction. He then sent the same message to his friends in the country, and again he was able to form a faction.

The monks who sided with him went to the monks who had ejected him and said: “This isn’t an offense, and so this monk hasn’t committed any. He hasn’t been ejected, for the legal procedure was illegitimate, reversible, and unfit to stand.”

They replied: “This is an offense, and he’s committed it. And he’s been ejected. The legal procedure was legitimate, irreversible, and fit to stand. Venerables, don’t side with this monk.” But they still sided with him.

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2Soon afterwards a certain monk went to the Buddha, bowed, sat down, and told him all that had happened.

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3Realizing that the Saṅgha of monks was divided, the Buddha got up from his seat, went to those monks who had done the ejecting, and sat down on the prepared seat. He then said to those monks:

“Don’t just eject a monk for any kind of offense merely because it seems clear to you that he’s committed it.

4It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If they know, ‘This monk is learned and a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. If we eject him for not recognizing an offense, we won’t be to able do the observance-day ceremony with him. Because of this, there’ll be arguments and disputes in the Saṅgha; there’ll be schism, fracture, and separation in the Saṅgha,’ and if they understand the gravity of schism, they shouldn’t eject that monk.

5It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If they know, ‘This monk is learned and a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. If we eject him for not recognizing an offense, we won’t be able to do the invitation ceremony with him; we won’t be able to do legal procedures with him; we won’t share a seat with him; we won’t drink rice porridge with him; we won’t sit in the dining hall with him; we won’t stay in the same room with him; we won’t bow down, stand up, raise our joined palms, and do acts of respect for one another according to seniority. Because of this, there’ll be arguments and disputes in the Saṅgha; there’ll be schism, fracture, and separation in the Saṅgha,’ and if they understand the gravity of schism, they shouldn’t eject that monk.”

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6The Buddha got up from his seat, went to those monks who were siding with the ejected monk, and sat down on the prepared seat. He then said to those monks: “If you’ve committed an offense, don’t refuse to make amends for it just because you think that you haven’t committed it.

7It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear. And if these monks eject me for not recognizing an offense, they won’t be able do the observance-day ceremony with me. Because of this, there’ll be arguments and disputes in the Saṅgha; there’ll be schism, fracture, and separation in the Saṅgha,’ and if he understands the gravity of schism, he should confess the offense even out of confidence in the others.

8It may be that a monk has committed an offense. He doesn’t regard it as an offense, but there are other monks who do. If he knows, ‘These monks are learned and masters of the tradition; they’re experts on the Teaching, the Monastic Law, and the Key Terms; they’re knowledgeable and competent, have a sense of conscience, and are afraid of wrongdoing and fond of the training. They’re unlikely, because of me or anyone else, to act wrongly out of favoritism, ill will, confusion, or fear. And if these monks eject me for not recognizing an offense, they won’t be able to do the invitation ceremony with me; they won’t be able to do legal procedures with me; they won’t share a seat with me; they won’t drink rice porridge with me; they won’t sit in the dining hall with me; they won’t stay in the same room with me; we won’t bow down, stand up, raise our joined palms, and do acts of respect for one another according to seniority. Because of this, there’ll be arguments and disputes in the Saṅgha; there’ll be schism, fracture, and separation in the Saṅgha,’ and if he understands the gravity of schism, he should confess the offense even out of confidence in the others.” The Buddha then got up from his seat and left.

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9Soon those monks who sided with the ejected monk did the observance-day ceremony and legal procedures right there within the monastery zone. But the monks who had ejected him went outside the monastery zone and did the observance-day ceremony and legal procedures there. One of the monks who had done the ejecting went to the Buddha, bowed, sat down, and told him what was happening.

10The Buddha replied: “If those monks who side with the ejected monk do the observance-day ceremony and legal procedures right there within the monastery zone, and it’s in accordance with the motion and announcements as I’ve laid them down, then those procedures are legitimate, irreversible, and fit to stand. And if you, the monks who did the ejecting, do the observance-day ceremony and legal procedures right there within the monastery zone, and it’s in accordance with the motion and announcements as I’ve laid them down, then those procedures too are legitimate, irreversible, and fit to stand. This is so because you now belong to a different Buddhist sect.

11There are these two grounds for belonging to a different Buddhist sect. Either one makes oneself belong to a different Buddhist sect, or a unanimous assembly ejects one for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view. And there are these two grounds for belonging to the same Buddhist sect. Either one makes oneself belong to the same Buddhist sect, or a unanimous assembly readmits one who had been ejected for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view.”

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12At this time the monks were arguing and disputing in the dining halls in inhabited areas, behaving improperly by body and speech, such as grabbing one another. People complained and criticized them: “How can the Sakyan monastics behave like this?”

13The monks heard the complaints of those people, and the monks of few desires complained and criticized them: “How can monks behave like this?” They told the Buddha. … “Is it true, monks, that monks are behaving like this?”

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“It’s true, Sir.”

The Buddha rebuked them … He then gave a teaching and addressed the monks:

“When the Saṅgha is divided and the monks are behaving contrary to the Teaching and are not on friendly terms, they should sit down and reflect, ‘We won’t behave improperly by body or speech, such as grabbing one another.’ When the Saṅgha is divided, but the monks are behaving in accordance with the Teaching and are on friendly terms, they should sit down one seat apart.”

14The monks were also arguing and disputing in the midst of the Saṅgha, attacking one another verbally, and were unable to resolve that legal issue. A certain monk went to the Buddha, bowed, and told him what was happening, adding, Venerable Sir, it would be good if you went to those monks out of compassion.” The Buddha consented by remaining silent.

15He then went to those monks, sat down on the prepared seat, and said:

“Enough, monks, don’t quarrel and dispute.”

A certain monk who spoke contrary to the Teaching replied: “Wait, Sir, you’re the Lord of the Teaching. Be at ease and enjoy the happiness of meditation. We’ll face the consequences of this quarrelling and disputing.” The Buddha repeated his appeal to those monks, but got the same reply.

2. The account of Dīghāvu

16The Buddha then said,

“At one time in Benares, monks, there was a king of Kāsī called Brahmadatta. He was rich and powerful, had many vehicles and transport animals, and possessed a large kingdom and much wealth. Then there was Dīghīti, the king of Kosala, who was poor and had little power, who had few vehicles and transport animals, and who possessed only a small kingdom and little wealth.

At one time King Brahmadatta, armed with his fourfold army, marched out to attack King Dīghīti. When King Dīghīti heard about this, he reflected on King Brahmadatta’s superior wealth and power, and he concluded, ‘I’m incapable of repelling even a single strike from Brahmadatta. Let me flee the town before he arrives.’

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17And he fled the town together with his queen. King Brahmadatta then conquered and seized King Dīghīti’s army, vehicles, and transport animals, as well as his country and wealth.

King Dīghīti and his wife set out for Benares. When they eventually arrived, they stayed in the house of a potter on the edge of the town, disguised as wanderers.

Soon the queen became pregnant. She craved to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords. She told the king. He said: ‘How can we possibly achieve that when things are so difficult for us?’

She replied: ‘Well, if I don’t get it, I’ll die.’

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18At that time King Brahmadatta had a brahmin counselor who was a friend of King Dīghīti. King Dīghīti went to his friend and told him about his wife’s pregnancy and craving. The brahmin replied: ‘Well then, let me see the queen.’

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The queen then went to that brahmin. When he saw her coming, he got up from his seat, put his upper robe over one shoulder, raise his joined palms, and uttered a heartfelt exclamation three times:

‘You have the king of Kosala in your womb!’ And he added, ‘Be pleased, lady. You’ll get to see the fully equipped fourfold army arrayed on even ground at sunrise and to drink water from the washing of swords.’

19The brahmin counselor then went to King Brahmadatta and said, ‘The omens are such, Sir, that tomorrow you should have the fully equipped fourfold army arrayed on even ground at sunrise and have the swords washed.’

The king told his people to act accordingly. As a consequence, the queen was able to satisfy her craving.

When the reached her term, the queen gave birth to a son. They called him Dīghāvu. Soon enough Prince Dīghāvu became self-reliant.

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King Dīghīti thought, ‘This King Brahmadatta has caused us much misfortune; he’s taken our army, our vehicles and transport animals, and our country and wealth. If he finds out about us, he’ll kill all three of us. Let me take Prince Dīghāvu to live out-of-town.’ And he did just that. As he was living outside of town, Prince Dīghāvu was soon training in all branches of knowledge.

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20At this time King Dīghīti’s old barber was living at King Brahmadatta’s court. On one occasion he saw King Dīghīti and his wife staying in that potter’s house, disguised as wanderers. He then went to King Brahmadatta and told him.

The king ordered his people to get King Dīghīti and his wife. When they had done so, he said, ‘Bind their arms behind their backs with a strong rope and shave their heads. Parade them from street to street and square to square to the beat of a harsh drum. Then take them out of town through the southern gate, cut them in four, and place the pieces at the four directions.’ Saying, ‘Yes, Sir,’ they bound and shaved King Dīghīti and his wife, and paraded them as instructed.

Just then Prince Dīghāvu thought, ‘I haven’t seen my parents for a long time. Why don’t I pay them a visit?’ When he entered Benares, he saw what was happening to his parents. As he approached them, King Dīghīti said to him: ‘My dear Dīghāvu, see neither long nor short. For hatred never ends through hatred; hatred only ends through love.’

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The people there said to King Dīghīti, ‘You’re insane, King Dīghīti, you’re babbling. Who’s Dīghāvu? Who’s he saying this to?’

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

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King Dīghīti repeated what he had said to the prince a second and a third time, and the people there reacted as before.

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Then, when the parading was finished, they took King Dīghīti and his wife through the southern gate and cut them in four. They placed the pieces at the four directions, set up guard, and departed.

Prince Dīghāvu entered Benares, brought back some alcohol, and gave it to the guards. When they were lying drunken on the ground, he collected sticks, built a funeral pyre, and lifted his parents’ bodies on top. He then lit the pyre, and raising his joined palms, he circumambulated it with his right side toward it.

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23Just then King Brahmadatta was up in his magnificent stilt house, and he saw Prince Dīghāvu doing those funeral rites. He thought, ‘No doubt this is a relative of King Dīghīti. This is surely a sign of trouble for me, in that nobody has told me.’

The prince then went into the wilderness and cried his heart out. Wiping away his tears, he entered Benares and went to the elephant stables next to the royal compound. He said to the elephant trainer, ‘Teacher, I wish to learn your profession.’

‘Well then, young brahmin, I’ll teach you.’

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24Soon the prince was getting up early in the morning, singing sweetly and playing his lute in the elephant stables. King Brahmadatta, too, was getting up early, and he heard that music. He asked his people who it was.

They replied that it was a young brahmin who was an apprentice of such-and-such an elephant trainer.

‘Well then, bring him here.’

They brought the prince, and the king asked him whether he was the one who had been singing and playing the lute. When the prince confirmed that it was he, the king said, ‘Well then, sing and play right here.’ Dīghāvu consented and did his best to please the king. The king said, ‘Now then, young man, please attend on me.’ The prince agreed.

The prince then got up before the king and went to bed after him. He willingly performed any services and was pleasant in his conduct and speech. Soon the king put the prince in an intimate position of trust.

25On one occasion the king said to the prince, ‘Listen, young man. Harness a chariot, and let’s go hunting.’ He did as asked and told the king, ‘Sir, the chariot is ready. You may leave when you’re ready.’ The king then mounted that chariot, with the prince driving it. Now he drove the chariot away from the army.

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26When they had gone a long way, the king said to the prince, ‘Listen, unharness the chariot. I’m tired. I wish to lie down.’ He did as asked and then sat down cross-legged on the ground.

The king lay down, resting his head on the prince’s lap. And because he was tired, he quickly fell asleep. The prince thought, ‘This king has caused us much misfortune. He took our army, our vehicles and transport animals, and our country and wealth. He killed my mother and father. This is my chance to take revenge.’ And he drew his sword from its scabbard.

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27-29He then thought, ‘At the time of his death, my father said to me: “My dear Dīghāvu, see neither long nor short. For hatred never ends through hatred; hatred only ends through love.” It wouldn’t be right for me to ignore my father’s advice.’ And he returned the sword to its scabbard.

A second and a third time he had the same thoughts, and each time he ended up returning the sword to its scabbard.

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30Just then King Brahmadatta suddenly got up, frightened and alarmed. The prince asked him what was the matter, and the king said, ‘I just dreamed that Prince Dīghāvu, the son of Dīghīti the king of Kosala, attacked me with a sword.’

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Seizing the king’s head with his left hand and drawing his sword with his right hand, the prince said to the king, ‘Sir, I’m that Prince Dīghāvu, the son of Dīghīti the king of Kosala. You’ve caused us much misfortune. You took our army, our vehicles and transport animals, and our country and wealth. You killed my mother and father. This is my chance to take revenge.’

The king bowed down with his head at the prince’s feet and said, ‘Dear Dīghāvu, please spare my life.’

‘Who am I to spare your life? Sir, it’s you who should spare mine.’

‘Well then, Dīghāvu, if you spare my life, I’ll spare yours.’

The king and Dīghāvu spared each other’s lives. They shook hands and made a vow not to harm one another.

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31The king said to the prince:

‘Well then, Dīghāvu, harness the chariot and let’s go.’ He did as asked and told to the king, ‘Sir, the chariot is ready. You may leave when you’re ready.’

The king mounted the chariot, with the prince driving it. And he drove it so that it soon rejoined the army.

When he was back in Benares, the king gathered his court and said, ‘Now, let me ask you: if you saw Prince Dīghāvu, the son of Dīghīti the king of Kosala, what would you do to him?’

They variously replied: ‘Sir, we’d cut off his hands;’ ‘We’d cut off his feet;’ ‘We’d cut off both his hands and feet;’ ‘We’d cut off his ears;’ ‘We’d cut off his nose;’ ‘We’d cut off both his ears and nose;’ ‘We’d cut off his head.’

‘Well, this is Prince Dīghāvu, the son of Dīghīti the king of Kosala. You shouldn’t do anything to harm him. I’ve spared his life and he’s spared mine.’

Soon afterwards the king said to Dīghāvu, ‘Dīghāvu, what’s the meaning of that which your father told you at the time of his death?’

‘When he said: “Not long,” he meant: “Don’t harbor hate for a long time.” When he said: “Not short,” he meant: “Don’t hastily break with your friends.” And when he said: “For hatred never ends through hatred; hatred only ends through love,” he was referring to your killing of my mother and father. For if I had killed you, those who wish you well would’ve killed me, and those who wish me well would in turn have killed them. In this way the hatred would never end through hatred. But now you’ve spared my life and I’ve spared yours. In this way hatred ends through love.’

32The king thought, ‘It’s amazing how wise Dīghāvu is, seeing as he’s able to fully understand the meaning of his father’s brief statement.’ He gave him back his father’s army, his vehicles and transport animals, and his country and wealth. And he also gave him his own daughter.

In this way, monks, those kings who had the authority to punish were actually patient and gentle. But right here, you who’ve gone forth on this well-proclaimed spiritual path, do you shine with your patience and gentleness?”

33A third time the Buddha said to those monks: “Enough, monks, don’t quarrel and dispute.” And a third time that monk who spoke contrary to the Teaching replied: “Wait, Sir, you’re the Lord of the Teaching. Be at ease and enjoy the happiness of meditation. We’ll face the consequences of this quarreling and disputing.”

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The Buddha thought: “These foolish men are consumed by emotions. It’s not easy to persuade them,” and he got up from his seat and left.

34The first section for recitation on Dīghāvu is finished.

35Then, after robing up in the morning, the Buddha took his bowl and robe and entered Kosambī for alms. He walked for alms and had his meal, and after returning from alms round, he put his dwelling in order. He then took his bowl and robe, and while standing in the midst of the Saṅgha, he spoke these verses:

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3. The account of going to Bālakaloṇaka

47After speaking these verses, the Buddha went to the village of Bālakaloṇaka. At that time Venerable Bhagu was staying near that village. When Bhagu saw the Buddha coming, he prepared a seat and set out a foot stool, a foot scraper, and water for washing the feet. He then went out to meet the Buddha, receiving his bowl and robe. The Buddha sat down on the prepared seat and washed his feet. When Bhagu had bowed and sat down, the Buddha said to him: “I hope you’re keeping well, monk, I hope you’re getting by. I hope you’re not having any trouble getting almsfood?”

“I’m keeping well, Venerable Sir, I’m getting by. I’m having no trouble getting almsfood.”

The Buddha instructed, inspired, and gladdened Bhagu with a teaching. He then got up from his seat and went to the Eastern Bamboo Park.

4. The account of going to the Eastern Bamboo Park

48At this time Venerable Anuruddha, Venerable Nandiya, and Venerable Kimila were staying at the Eastern Bamboo Park. The park keeper saw the Buddha coming and said to him: “Ascetic, don’t enter this park. There are three gentlemen here, practicing for their own good. Please, don’t disturb them.” When Anuruddha heard the park keeper advising the Buddha, he said: “Please don’t block the Buddha. It’s our teacher who’s arrived.” Anuruddha then went to Nandiya and Kimila and said: “Come out, Venerables, our teacher has arrived.”

49The three of them went out to meet the Buddha. One received his bowl and robe, one prepared a seat, and one put out a foot stool, a foot scraper, and water for washing the feet. The Buddha sat down on the prepared seat and washed his feet. When they had bowed and sat down, the Buddha said to them: “I hope you’re all keeping well, Anuruddha, I hope you’re getting by. I hope you’re not having any trouble getting almsfood?”

“We’re keeping well, Venerable Sir, we’re getting by. We’re not having any trouble getting almsfood.”

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50“I hope you’re living together in peace and harmony, blending like milk and water, and regarding one another with affection?”

“Yes, we are.”

“And how do you do this?”

“I think like this, ‘How fortunate I am to be living with such fellow monastics!’ And I do acts of kindness toward them by body, speech, and mind, both in public and in private. I think, ‘Why don’t I set aside what I wish to do and instead do what these venerables wish?’ And that’s what I do. We’re separate in body, but it might seem as if we’re one in mind.”

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51Nandiya and Kimila then repeated what Anuruddha had said.

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52“I hope, Anuruddha, that you’re heedful and energetic?”

“Yes, Sir, we are.”

“And how is it that you’re heedful and energetic?”

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“Whoever returns first from alms round in the village, he prepares the seats and sets out a foot stool, a foot scraper, and water for washing the feet. He washes the bowl for leftovers and puts it back out, and sets out water for drinking and water for washing. Whoever returns last from alms round may eat the leftovers, or he discards them where there are no cultivated plants or in water without life. He puts away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He washes the bowl for leftovers and puts it away, puts away the water for drinking and the water for washing, and sweeps the dining hall. Whoever sees that the pot for drinking water, the pot for washing water, or the water pot in the restroom is empty fills it. If he can’t do it by himself, he calls someone over by hand signal, and they move it together. We don’t speak because of that. And every five days we sit together the whole night to discuss the Teaching.”

5. The account of going to Pālileyyaka

53The Buddha then instructed, inspired, and gladdened Venerable Anuruddha, Venerable Nandiya, and Venerable Kimila with a teaching. He then got up from his seat and set out wandering toward Pālileyyaka. When he eventually arrived, he stayed in a protected forest grove, at the foot of an auspicious sal tree.

Then, while he was reflecting in private, the Buddha thought: “Previously, when I was surrounded by those quarreling monks at Kosambī, I wasn’t at ease. But now that I’m alone, away from those monks, I’m happy and at ease.”

54At that time there was a large bull elephant who lived surrounded by a herd—by males and females, by juveniles and babies. He ate grass with the tips broken off and drank muddy water. Other elephants ate the branches that he had pulled down. And when he was immersed in a pool, the female elephants came rubbing their bodies against his. He considered this and thought, “Why don’t I leave the herd and stay by myself?”

He then left the herd and went to Pālileyyaka, to where the was Buddha at the foot of the auspicious sal tree. And he attended on the Buddha, using his trunk to set out water for drinking and water for washing, and to clear the vegetation.

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55He thought: “Previously, when I was surrounded by the other elephants, I wasn’t at ease. But now that I’m alone, away from those elephants, I’m happy and at ease.”

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56After considering his own seclusion and reading the mind of the elephant, the Buddha uttered a heartfelt exclamation:

58When the Buddha had stayed at Pālileyyaka for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Soon the lay followers in Kosambī considered: “These venerable monks at Kosambī have caused us much misfortune. The Buddha himself left because he was troubled by them. Well then, let’s not bow down, rise up, raise our joined palms, or do acts of respect for them. And let’s not honor, respect, esteem, or associate with them, nor give them almsfood. Then, they’ll either leave, disrobe, or reconcile with the Buddha.”

And they did just that.

Soon the monks at Kosambī said: “Well then, let’s go to Sāvatthī and resolve this legal issue in the presence of the Buddha.”

6. The account of the eighteen grounds

59The monks at Kosambī put their dwellings in order, took their bowls and robes, and went to Sāvatthī.

When Venerable Sāriputta heard that they were coming, he went to the Buddha, bowed, sat down, and told him, adding: “Venerable Sir, how should I act toward these monks?”

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“Take your stand in accordance with the Teaching.”

“And how do I know what accords with the Teaching and what doesn’t?”

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60“There are eighteen grounds for knowing that someone is speaking contrary to the Teaching:

1. A monk proclaims what’s contrary to the Teaching as being in according with it,
2. and what’s in accordance with the Teaching as contrary to it.
3. He proclaims what’s contrary to the Monastic Law as being in accordance with it,
4. and what’s in accordance with the Monastic Law as contrary to it.
5. He proclaims what hasn’t been spoken by the Buddha as spoken by him,
6. and what’s been spoken by the Buddha as not spoken by him.
7. He proclaims what wasn’t practiced by the Buddha as practiced by him,
8. and what was practiced by the Buddha as not practiced by him.
9. He proclaims what wasn’t laid down by the Buddha as laid down by him,
10. and what was laid down by the Buddha as not laid down by him.
11. He proclaims a non-offense as an offense,
12. and an offense as a non-offense.
13. He proclaims a light offense as heavy,
14. and a heavy offense as light.
15. He proclaims a curable offense as incurable,
16. and an incurable offense as curable.
17. He proclaims a grave offense as minor,
18. and a minor offense as grave.

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61And there are eighteen grounds for knowing that someone is speaking in accordance with the Teaching:

1. A monk proclaims what’s contrary to the Teaching as such,
2. and what’s in accordance with the Teaching as such.
3. He proclaims what’s contrary to the Monastic Law as such,
4. and what’s in accordance with the Monastic Law as such.
5. He proclaims what hasn’t been spoken by the Buddha as such,
6. and what’s been spoken by the Buddha as such.
7. He proclaims what wasn’t practiced by the Buddha as such,
8. and what was practiced by the Buddha as such.
9. He proclaims what wasn’t laid down by the Buddha as such,
10. and what was laid down by the Buddha as such.
11. He proclaims a non-offense as such,
12. and an offense as such.
13. He proclaims a light offense as light,
14. and a heavy offense as heavy.
15. He proclaims a curable offense as curable,
16. and an incurable offense as incurable.
17. He proclaims a grave offense as grave,
18. and a minor offense as minor.”

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62-64When Venerable Mahāmoggallāna heard … When Venerable Mahākassapa heard … When Venerable Mahākaccāna heard … When Venerable Mahākoṭṭhika heard … When Venerable Mahākappina heard … When Venerable Mahācunda heard … When Venerable Anuruddha heard … When Venerable Revata heard … When Venerable Upāli heard … When Venerable Ānanda heard … When Venerable Rāhula heard that they were coming, he too went to the Buddha, bowed, sat down, and told him, adding: “Venerable Sir, how should I act toward these monks?”

“Take your stand in accordance with the Teaching.”

“And how do I know what accords with the Teaching and what doesn’t?” The Buddha told him, too, about the eighteen grounds for knowing that someone is speaking contrary to the Teaching and the eighteen grounds for knowing that someone is speaking in accordance with the Teaching.

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65When Mahāpajāpati Gotamī heard that they were coming, she too went to the Buddha, bowed, and told him, adding: “Venerable Sir, how should I act toward these monks?”

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“Well, Gotamī, listen to the teaching from both sides. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching. And whatever support the Saṅgha of nuns seeks from the Saṅgha of monks, they should get it all from those who speak in accordance with the Teaching.”

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66When Anāthapiṇḍika heard that they were coming, he too went to the Buddha, bowed, sat down, and told him, adding: “Venerable Sir, how should I act toward these monks?”

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“Well, householder, make offerings to both sides and listen to their teachings. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.”

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67When Visākhā Migāramātā heard that they were coming, she too went to the Buddha, bowed, sat down, and told him, adding: “Venerable Sir, how should I act toward these monks?”

“Well, Visākhā, make offerings to both sides and listen to their teachings. Then approve of the views, beliefs, and persuasion of those who speak in accordance with the Teaching.”

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68Eventually those monks from Kosambī arrived at Sāvatthī. Venerable Sāriputta went to the Buddha, bowed, sat down, and told him, adding: “How should we prepare dwellings for these monks?”

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“Give them dwellings in a separate place.”

“But what should we do if there are no dwellings in a separate place?”

“In that case, make them separated and then give them out.

Under no circumstances, Sāriputta, should a dwelling be reserved for a more senior monk. If you do, you commit an offense of wrong conduct.”

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69“And what should we do regarding food and requisites?”

“Food and requisites should be shared out equally to everyone.”

7. The instruction to readmit

70Then that ejected monk reflected on the Teaching and the Monastic Law, and he concluded: “This is an offense and I’ve committed it. I’ve been ejected, for the legal procedure was legitimate, irreversible, and fit to stand.” He went to those who were siding with him and told them what he had been thinking, adding: “Come, Venerables, please readmit me.”

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They then took that monk to the Buddha, bowed, sat down, and told him what had happened, adding: “Sir, what should we do now?”

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“This is an offense, monks, and this monk has committed it. He’s been ejected, for the legal procedure was legitimate, irreversible, and fit to stand. But since he recognizes this, he should be readmitted.”

8. Discussion of unity in the Saṅgha

71Soon afterwards the monks who had been siding with the ejected monk readmitted him. They then went to the monks who had ejected him and said: “This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Saṅgha, for the schism, fracture, and separation in the Saṅgha, has been removed. To resolve this matter, let’s unify the Saṅgha.”

72The monks who had done the ejecting went to the Buddha, bowed, sat down, and told him what had happened, adding: “How should we proceed with this?”

“This being the case, you should resolve this matter by unifying the Saṅgha. And it should be done like this. Everyone should gather in one place, including those who are sick. No-one should give their consent. A competent and capable monk should then inform the Saṅgha:

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73‘Please, Venerables, I ask the Saṅgha to listen. This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Saṅgha, for the schism, fracture, and separation in the Saṅgha, has been removed. If it seems appropriate to the Saṅgha, let’s resolve this matter by unifying the Saṅgha. This is the motion.

74Please, Venerables, I ask the Saṅgha to listen. This monk has recognized that he had committed an offense and was ejected. He’s now been readmitted. Because of this, the basis for the arguments and disputes in the Saṅgha, for the schism, fracture, and separation in the Saṅgha, has been removed. The Saṅgha resolves this matter by unifying the Saṅgha. Any monk who approves of resolving this matter by unifying Saṅgha should remain silent. Any monk who doesn’t approve should speak up.

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75The Saṅgha has resolved this matter by unifying the Saṅgha. The schism in the Saṅgha has come to an end. The fracture in the Saṅgha has come to an end. The separation in the Saṅgha has come to an end. The Saṅgha approves and is therefore silent. I will remember it thus.’

76The observance-day ceremony, the recitation of the Monastic Code, should be done straightaway.”

9. Upāli’s questions about unity in the Saṅgha

77Soon afterwards Venerable Upāli went to the Buddha, bowed, sat down, and said: “Venerable Sir, if the basis for the arguments and disputes in the Saṅgha, for the schism, fracture, and separation in the Saṅgha, hasn’t been decided by the Saṅgha, hasn’t been resolved by the Saṅgha, yet the Saṅgha unifies the Saṅgha—is that unity in the Saṅgha legitimate?”

“That unity in the Saṅgha is illegitimate.”

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

“That unity in the Saṅgha is legitimate.”

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79“And Sir, how many kinds of unity in the Saṅgha are there?”

“There are two kinds of unity in the Saṅgha. There’s the unity in the Saṅgha where the wording is fulfilled, but not the purpose. And there’s the unity in the Saṅgha where both the wording and the purpose are fulfilled. If the basis for the arguments and disputes in the Saṅgha, for the schism, fracture, and separation in the Saṅgha, hasn’t been decided by the Saṅgha, hasn’t been resolved by the Saṅgha, yet the Saṅgha unifies the Saṅgha, this is called unity in the Saṅgha where the wording is fulfilled, but not the purpose. If the basis for the arguments and disputes in the Saṅgha, for the schism, fracture, and separation in the Saṅgha, has been decided by the Saṅgha, has been resolved by the Saṅgha, and the Saṅgha then unifies the Saṅgha, this is called unity in the Saṅgha where both the wording and the purpose are fulfilled.”

80Upāli then got up from his seat, put his upper robe over one shoulder, raise his joined palms, and spoke in verse to the Buddha:

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91The tenth chapter on those from Kosambī is finished.

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92This is the summary:

The chapter connected with Kosambī is finished.

The Long Division is finished.

The canonical text of the Long Division is finished.

1p_3V_1945,msdiv451Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena aññataro bhikkhu āpattiṁ 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 taṁ bhikkhuṁ etadavocuṁ: "āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin"ti?

"Natthi me, āvuso, āpatti yamahaṁ passeyyan"ti. Atha kho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu.

So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca: "anāpatti esā, āvuso, nesā āpatti. Anāpannomhi, namhi āpanno. Anukkhittomhi, namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. Hotha me āyasmanto dhammato vinayato pakkhā"ti. Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. Jānapadānampi sandiṭṭhānaṁ sambhattānaṁ bhikkhūnaṁ santike dūtaṁ pāhesi— "anāpatti esā, āvuso, nesā āpatti. Anāpannomhi, namhi āpanno. Anukkhittomhi, namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. Hontu me āyasmanto dhammato vinayato pakkhā"ti. Alabhi kho so bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.

Atha kho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ: "anāpatti esā, āvuso, nesā āpatti. Anāpanno eso bhikkhu, neso bhikkhu āpanno. Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā"ti. Evaṁ vutte, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ:

"āpatti esā, āvuso, nesā anāpatti. Āpanno eso bhikkhu, neso bhikkhu anāpanno. Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. Dhammikena kammena ukkhitto akuppena ṭhānārahena. Mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethā"ti. Evampi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattiṁsu anuparivāresuṁ.

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2p_3V_1946,msdiv452Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: "idha, bhante, aññataro bhikkhu āpattiṁ āpanno ahosi. So tassā āpattiyā āpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino ahesuṁ. So aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṁ. Atha kho te, bhante, bhikkhū taṁ bhikkhuṁ etadavocuṁ: ‘āpattiṁ tvaṁ, āvuso, āpanno, passasetaṁ āpattin’ti? ‘Natthi me, āvuso, āpatti yamahaṁ passeyyan’ti. Atha kho te, bhante, bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu. So ca, bhante, bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Atha kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca: ‘anāpatti esā, āvuso; nesā āpatti. Anāpannomhi, namhi āpanno. Anukkhittomhi, namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. Hotha me āyasmanto dhammato vinayato pakkhā’ti. Alabhi kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. Jānapadānampi sandiṭṭhānaṁ sambhattānaṁ bhikkhūnaṁ santike dūtaṁ pāhesi— ‘anāpatti esā, āvuso; nesā āpatti. Anāpannomhi, namhi āpanno. Anukkhittomhi, namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. Hontu me āyasmanto dhammato vinayato pakkhā’ti. Alabhi kho so, bhante, bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe. Atha kho te, bhante, ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ: ‘anāpatti esā, āvuso; nesā āpatti. Anāpanno eso bhikkhu, neso bhikkhu āpanno. Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā’ti. Evaṁ vutte, te, bhante, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ:

‘āpatti esā, āvuso; nesā anāpatti. Āpanno eso bhikkhu, neso bhikkhu anāpanno. Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. Dhammikena kammena ukkhitto akuppena ṭhānārahena. Mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethā’ti. Evampi kho te, bhante, ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattanti anuparivārentī"ti.

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3p_3V_1947,msdiv453Atha kho bhagavā— "bhinno bhikkhusaṇgho, bhinno bhikkhusaṇgho"ti— uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhepake bhikkhū etadavoca:

"Mā kho tumhe, bhikkhave— ‘paṭibhāti no, paṭibhāti no’ti— yasmiṁ vā tasmiṁ vā bhikkhuṁ ukkhipitabbaṁ maññittha.

4p_3V_1948Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti— ‘Ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma, na mayaṁ iminā bhikkhunā saddhiṁ uposathaṁ karissāma, vinā iminā bhikkhunā uposathaṁ karissāma, bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo.

5p_3V_1949Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ evaṁ jānanti— ‘Ayaṁ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma, na mayaṁ iminā bhikkhunā saddhiṁ pavāressāma, vinā iminā bhikkhunā pavāressāma. Na mayaṁ iminā bhikkhunā saddhiṁ saṇghakammaṁ karissāma, vinā iminā bhikkhunā saṇghakammaṁ karissāma. Na mayaṁ iminā bhikkhunā saddhiṁ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma. Na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma. Na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma. Bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇan’ti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo"ti.

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6p_3V_1950,msdiv454Atha kho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca: "Mā kho tumhe, bhikkhave, āpattiṁ āpajjitvā ‘nāmha āpannā, nāmha āpannā’ti āpattiṁ na paṭikātabbaṁ maññittha.

7p_3V_1951Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti— ‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ. Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ uposathaṁ karissanti, vinā mayā uposathaṁ karissanti, bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā.

8p_3V_1952Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. So ce, bhikkhave, bhikkhu te bhikkhū evaṁ jānāti— ‘ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ. Sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṁ pavāressanti, vinā mayā pavāressanti. Na mayā saddhiṁ saṇghakammaṁ karissanti, vinā mayā saṇghakammaṁ karissanti. Na mayā saddhiṁ āsane nisīdissanti, vinā mayā āsane nisīdissanti. Na mayā saddhiṁ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti. Na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti. Na mayā saddhiṁ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti. Na mayā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti, vinā mayā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti, bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇan’ti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya āpatti desetabbā"ti. Atha kho bhagavā ukkhittānuvattakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā pakkāmi.

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9p_3V_1953,msdiv455Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti, saṇghakammaṁ karonti. Ukkhepakā pana bhikkhū nissīmaṁ gantvā uposathaṁ karonti, saṇghakammaṁ karonti. Atha kho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

10p_3V_1954 "Te, bhante, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti, saṇghakammaṁ karonti. Mayaṁ pana ukkhepakā bhikkhū nissīmaṁ gantvā uposathaṁ karoma, saṇghakammaṁ karomā"ti. "Te ce, bhikkhu, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karissanti, saṇghakammaṁ karissanti, yathā mayā ñatti ca anussāvanā ca paññattā, tesaṁ tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni. Tumhe ce, bhikkhu, ukkhepakā bhikkhū tattheva antosīmāya uposathaṁ karissatha, saṇghakammaṁ karissatha, yathā mayā ñatti ca anussāvanā ca paññattā, tumhākampi tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni. Taṁ kissa hetu? Nānāsaṁvāsakā ete bhikkhū tumhehi, tumhe ca tehi nānāsaṁvāsakā.

11p_3V_1955Dvemā, bhikkhu, nānāsaṁvāsakabhūmiyo— attanā vā attānaṁ nānāsaṁvāsakaṁ karoti, samaggo vā naṁ saṇgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. Imā kho, bhikkhu, dve nānāsaṁvāsakabhūmiyo. Dvemā, bhikkhu, samānasaṁvāsakabhūmiyo— attanā vā attānaṁ samānasaṁvāsaṁ karoti, samaggo vā naṁ saṇgho ukkhittaṁ osāreti adassane vā appaṭikamme vā appaṭinissagge vā. Imā kho, bhikkhu, dve samānasaṁvāsakabhūmiyo"ti.

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12p_3V_1956,msdiv456Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsenti, hatthaparāmāsaṁ karonti. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī"ti.

13p_3V_1957Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti, hatthaparāmāsaṁ karissantī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā … pe … hatthaparāmāsaṁ karontī"ti?

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"Saccaṁ, bhagavā"ti.

Vigarahi buddho bhagavā … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Bhinne, bhikkhave, saṇghe adhammiyāyamāne asammodikāya vattamānāya ‘ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma, hatthaparāmāsaṁ karissāmā’ti— āsane nisīditabbaṁ. Bhinne, bhikkhave, saṇghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabban"ti.

14p_3V_1958,msdiv457Tena kho pana samayena bhikkhū saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca: "idha, bhante, bhikkhū saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā"ti. Adhivāsesi bhagavā tuṇhībhāvena.

15p_3V_1959Atha kho bhagavā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā te bhikkhū etadavoca:

"Alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan"ti.

Evaṁ vutte, aññataro adhammavādī bhikkhu bhagavantaṁ etadavoca: "Āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. Dutiyampi kho bhagavā te bhikkhū etadavoca: "Alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan"ti. Dutiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca: "Āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti.

2 Dīghāvuvatthu

16p_3V_1960,msdiv458Atha kho bhagavā bhikkhū āmantesi:

"Bhūtapubbaṁ, bhikkhave, bārāṇasiyaṁ 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 caturaṅginiṁ senaṁ sannayhitvā dīghītiṁ kosalarājānaṁ abbhuyyāsi. Assosi kho, bhikkhave, dīghīti kosalarājā— ‘brahmadatto kira kāsirājā caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto’ti. Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi: ‘brahmadatto kho kāsirājā aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro, ahaṁ panamhi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro, nāhaṁ paṭibalo brahmadattena kāsiraññā ekasaṅghātampi sahituṁ. Yannūnāhaṁ paṭikacceva nagaramhā nippateyyan’ti.

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17p_3V_1961Atha kho, bhikkhave, dīghīti kosalarājā mahesiṁ 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 sudaṁ, bhikkhave, dīghīti kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati.

Atha kho, bhikkhave, dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi. Tassā evarūpo dohaḷo uppanno hoti— icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ. Atha kho, bhikkhave, dīghītissa kosalarañño mahesī dīghītiṁ kosalarājānaṁ etadavoca: ‘gabbhinīmhi, deva. Tassā me evarūpo dohaḷo uppanno— icchāmi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti. ‘Kuto, devi, amhākaṁ duggatānaṁ caturaṅginī senā sannaddhā vammikā subhūme ṭhitā, khaggānañca dhovanaṁ pātun’ti ‘sacāhaṁ, deva, na labhissāmi, marissāmī’ti.

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18p_3V_1962,msdiv459Tena kho pana samayena, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti. Atha kho, bhikkhave, dīghīti kosalarājā yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami, upasaṅkamitvā brahmadattassa kāsirañño purohitaṁ brāhmaṇaṁ etadavoca: ‘sakhī te, samma, gabbhinī. Tassā evarūpo dohaḷo uppanno— icchati sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti. ‘Tena hi, deva, mayampi deviṁ passāmā’ti.

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Atha kho, bhikkhave, dīghītissa kosalarañño mahesī yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami. Addasā kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño mahesiṁ dūratova āgacchantiṁ, disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena dīghītissa kosalarañño mahesī tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:

‘Kosalarājā vata bho kucchigato, kosalarājā vata bho kucchigatoti. Attamanā, devi, hohi. Lacchasi sūriyassa uggamanakāle caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātun’ti.

19p_3V_1963Atha kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca: ‘tathā, deva, nimittāni dissanti, sve sūriyuggamanakāle caturaṅginī 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 caturaṅginiṁ senaṁ sannaddhaṁ vammikaṁ subhūme ṭhitaṁ passituṁ, khaggānañca dhovanaṁ pātuṁ.

Atha kho, bhikkhave, dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Tassa dīghāvūti nāmaṁ akaṁsu. Atha kho, bhikkhave, dīghāvu kumāro nacirasseva viññutaṁ pāpuṇi.

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Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi: ‘Ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako, iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ, sacāyaṁ amhe jānissati, sabbeva tayo ghātāpessati, yannūnāhaṁ dīghāvuṁ kumāraṁ bahinagare vāseyyan’ti. Atha kho, bhikkhavo, dīghīti kosalarājā dīghāvuṁ kumāraṁ bahinagare vāsesi. Atha kho, bhikkhave, dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi.

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20p_3V_1964,msdiv460Tena kho pana samayena dīghītissa kosalarañño kappako brahmadatte kāsiraññe paṭivasati. Addasā kho, bhikkhave, dīghītissa kosalarañño kappako dīghītiṁ kosalarājānaṁ sapajāpatikaṁ bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasantaṁ, disvāna yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṁ kāsirājānaṁ etadavoca: ‘dīghīti, deva, kosalarājā sapajāpatiko bārāṇasiyaṁ aññatarasmiṁ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasatī’ti.

Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi— ‘tena hi, bhaṇe, dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānethā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ ānesuṁ. Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi— ‘tena hi, bhaṇe, dīghītiṁ kosalarājānaṁ sapajāpatikaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipathā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinenti.

21p_3V_1965Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘ciraṁdiṭṭhā kho me mātāpitaro. Yannūnāhaṁ mātāpitaro passeyyan’ti. Atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṁ pavisitvā addasa mātāpitaro daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinente, disvāna yena mātāpitaro tenupasaṅkami. Addasā kho, bhikkhave, dīghīti kosalarājā dīghāvuṁ kumāraṁ dūratova āgacchantaṁ; disvāna dīghāvuṁ kumāraṁ etadavoca: ‘mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti.

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Evaṁ vutte, bhikkhave, te manussā dīghītiṁ kosalarājānaṁ etadavocuṁ: ‘ummattako ayaṁ dīghīti kosalarājā vippalapati. Ko imassa dīghāvu? Kaṁ ayaṁ evamāha— mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti. ‘Nāhaṁ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī’ti.

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Dutiyampi kho, bhikkhave … pe … tatiyampi kho, bhikkhave, dīghīti kosalarājā dīghāvuṁ kumāraṁ etadavoca: ‘mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī’ti. Tatiyampi kho, bhikkhave, te manussā dīghītiṁ kosalarājānaṁ etadavocuṁ: ‘ummattako ayaṁ dīghīti kosalarājā vippalapati. Ko imassa dīghāvu? Kaṁ ayaṁ evamāha—

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22p_3V_1966Atha kho, bhikkhave, te manussā dīghītiṁ kosalarājānaṁ sapajāpatikaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipitvā gumbaṁ ṭhapetvā pakkamiṁsu.

Atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṁ pavisitvā suraṁ nīharitvā gumbiye pāyesi. Yadā te mattā ahesuṁ patitā, atha kaṭṭhāni saṅkaḍḍhitvā citakaṁ karitvā mātāpitūnaṁ sarīraṁ citakaṁ āropetvā aggiṁ datvā pañjaliko tikkhattuṁ citakaṁ padakkhiṇaṁ akāsi.

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23p_3V_1967,msdiv461Tena kho pana samayena brahmadatto kāsirājā uparipāsādavaragato hoti. Addasā kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ pañjalikaṁ tikkhattuṁ citakaṁ padakkhiṇaṁ karontaṁ, disvānassa etadahosi: ‘nissaṁsayaṁ kho so manusso dīghītissa kosalarañño ñāti vā sālohito vā, aho me anatthato, na hi nāma me koci ārocessatī’ti.

Atha kho, bhikkhave, dīghāvu kumāro araññaṁ gantvā yāvadatthaṁ kanditvā roditvā khappaṁ puñchitvā bārāṇasiṁ pavisitvā antepurassa sāmantā hatthisālaṁ gantvā hatthācariyaṁ etadavoca: ‘icchāmahaṁ, ācariya, sippaṁ sikkhitun’ti.

‘Tena hi, bhaṇe māṇavaka, sikkhassū’ti.

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24p_3V_1968Atha kho, bhikkhave, dīghāvu kumāro rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesi. Assosi kho, bhikkhave, brahmadatto kāsirājā rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gītaṁ vīṇañca vāditaṁ, sutvāna manusse pucchi— ‘ko, bhaṇe, rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti?

‘Amukassa, deva, hatthācariyassa antevāsī māṇavako rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti.

‘Tena hi, bhaṇe, taṁ māṇavakaṁ ānethā’ti.

‘Evaṁ, devā’ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghāvuṁ kumāraṁ ānesuṁ. ‘Tvaṁ, bhaṇe māṇavaka, rattiyā paccūsasamayaṁ paccuṭṭhāya hatthisālāyaṁ mañjunā sarena gāyi, vīṇañca vādesī’ti? ‘Evaṁ, devā’ti. ‘Tena hi tvaṁ, bhaṇe māṇavaka, gāyassu, vīṇañca vādehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā ārādhāpekkho mañjunā sarena gāyi, vīṇañca vādesi. ‘Tvaṁ, bhaṇe māṇavaka, maṁ upaṭṭhahā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paccassosi.

Atha kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño pubbuṭṭhāyī ahosi pacchānipātī kiṁkārapaṭissāvī manāpacārī piyavādī. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ nacirasseva abbhantarime vissāsikaṭṭhāne ṭhapesi.

25p_3V_1969,msdiv462Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca: ‘tena hi, bhaṇe māṇavaka, rathaṁ yojehi, migavaṁ gamissāmā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca: ‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, brahmadatto kāsirājā rathaṁ abhiruhi. Dīghāvu kumāro rathaṁ pesesi. Tathā tathā rathaṁ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho.

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26p_3V_1970Atha kho, bhikkhave, brahmadatto kāsirājā dūraṁ gantvā dīghāvuṁ kumāraṁ etadavoca: ‘tena hi, bhaṇe māṇavaka, rathaṁ muñcassu, kilantomhi, nipajjissāmī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ muñcitvā pathaviyaṁ pallaṅkena nisīdi.

Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa ucchaṅge sīsaṁ katvā seyyaṁ kappesi. Tassa kilantassa muhuttakeneva niddā okkami. Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘Ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako. Iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. Iminā ca me mātāpitaro hatā. Ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi.

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27p_3V_1971 "Mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti kosiyā khaggaṁ pavesesi.

Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘pitā kho maṁ maraṇakāle avaca

28p_3V_1972 "Mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ, na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti. Punadeva kosiyā khaggaṁ pavesesi. Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘Ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako, iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ, iminā ca me mātāpitaro hatā, ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi.

Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘pitā kho maṁ maraṇakāle avaca:

29p_3V_1973 "Mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. Na kho metaṁ patirūpaṁ, yvāhaṁ pituvacanaṁ atikkameyyan’ti punadeva kosiyā khaggaṁ pavesesi. Tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘Ayaṁ kho brahmadatto kāsirājā bahuno amhākaṁ anatthassa kārako. Iminā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. Iminā ca me mātāpitaro hatā. Ayaṁ khvassa kālo yohaṁ veraṁ appeyyan’ti kosiyā khaggaṁ nibbāhi.

Tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi: ‘pitā kho maṁ maraṇakāle avaca:

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30p_3V_1974Atha kho, bhikkhave, brahmadatto kāsirājā bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsi. Atha kho, bhikkhave, dīghāvu kumāro brahmadattaṁ kāsirājānaṁ etadavoca: ‘kissa tvaṁ, deva, bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsī’ti? ‘Idha maṁ, bhaṇe māṇavaka, dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi. Tenāhaṁ bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsin’ti.

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Atha kho, bhikkhave, dīghāvu kumāro vāmena hatthena brahmadattassa kāsirañño sīsaṁ parāmasitvā dakkhiṇena hatthena khaggaṁ nibbāhetvā brahmadattaṁ kāsirājānaṁ etadavoca: ‘Ahaṁ kho so, deva, dīghītissa kosalarañño putto dīghāvu kumāro. Bahuno tvaṁ amhākaṁ anatthassa kārako. Tayā amhākaṁ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṁ. Tayā ca me mātāpitaro hatā. Ayaṁ khvassa kālo yvāhaṁ veraṁ appeyyan’ti. Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṁ kumāraṁ etadavoca: ‘Jīvitaṁ me, tāta dīghāvu, dehi. Jīvitaṁ me, tāta dīghāvu, dehī’ti.

‘Kyāhaṁ ussahāmi devassa jīvitaṁ dātuṁ? Devo kho me jīvitaṁ dadeyyā’ti.

‘Tena hi, tāta dīghāvu, tvañceva me jīvitaṁ dehi, ahañca te jīvitaṁ dammī’ti. Atha kho, bhikkhave, brahmadatto ca kāsirājā dīghāvu ca kumāro aññamaññassa jīvitaṁ adaṁsu, pāṇiñca aggahesuṁ, sapathañca akaṁsu addūbhāya.

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31p_3V_1975Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca:

‘tena hi, tāta dīghāvu, rathaṁ yojehi, gamissāmā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṁ yojetvā brahmadattaṁ kāsirājānaṁ etadavoca: ‘yutto kho te, deva, ratho, yassadāni kālaṁ maññasī’ti.

Atha kho, bhikkhave, brahmadatto kāsirājā rathaṁ abhiruhi. Dīghāvu kumāro rathaṁ pesesi. Tathā tathā rathaṁ pesesi yathā yathā nacirasseva senāya samāgañchi.

Atha kho, bhikkhave, brahmadatto kāsirājā bārāṇasiṁ pavisitvā amacce pārisajje sannipātāpetvā etadavoca: ‘Sace, bhaṇe, dīghītissa kosalarañño puttaṁ dīghāvuṁ kumāraṁ passeyyātha, kinti naṁ kareyyāthā’ti?

Ekacce evamāhaṁsu— ‘Mayaṁ, deva, hatthe chindeyyāma. Mayaṁ, deva, pāde chindeyyāma. Mayaṁ, deva, hatthapāde chindeyyāma. Mayaṁ, deva, kaṇṇe chindeyyāma. Mayaṁ, deva, nāsaṁ chindeyyāma. Mayaṁ, deva, kaṇṇanāsaṁ chindeyyāma. Mayaṁ, deva, sīsaṁ chindeyyāmā’ti.

‘Ayaṁ kho, bhaṇe, dīghītissa kosalarañño putto dīghāvu kumāro. Nāyaṁ labbhā kiñci kātuṁ. Iminā ca me jīvitaṁ dinnaṁ, mayā ca imassa jīvitaṁ dinnan’ti.

"Mā kho tvaṁ, tāta dīghāvu, dīghaṁ passa, mā rassaṁ. Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti, kiṁ te pitā sandhāya avacā’ti?

‘Yaṁ kho me, deva, pitā maraṇakāle avaca "mā dīghan"ti mā ciraṁ veraṁ akāsīti. Imaṁ kho me, deva, pitā maraṇakāle avaca "mā dīghan"ti. Yaṁ kho me, deva, pitā maraṇakāle avaca "mā rassan"ti mā khippaṁ mittehi bhijjitthāti. Imaṁ kho me, deva, pitā maraṇakāle avaca "mā rassan"ti. Yaṁ kho me, deva, pitā maraṇakāle avaca "na hi, tāta dīghāvu, verena verā sammanti, averena hi, tāta dīghāvu, verā sammantī"ti devena me mātāpitaro hatāti. Sacāhaṁ devaṁ jīvitā voropeyyaṁ, ye devassa atthakāmā te maṁ jīvitā voropeyyuṁ, ye me atthakāmā te te jīvitā voropeyyuṁ— evaṁ taṁ veraṁ verena na vūpasameyya. Idāni ca pana me devena jīvitaṁ dinnaṁ, mayā ca devassa jīvitaṁ dinnaṁ. Evaṁ taṁ veraṁ averena vūpasantaṁ. Imaṁ kho me, deva, pitā maraṇakāle avaca: "Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"’ti.

32p_3V_1976,msdiv463Atha kho, bhikkhave, brahmadatto kāsirājā— ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Yāva paṇḍito ayaṁ dīghāvu kumāro, yatra hi nāma pituno saṁkhittena bhāsitassa vitthārena atthaṁ ājānissatī’ti pettikaṁ balañca vāhanañca janapadañca kosañca koṭṭhāgārañca paṭipādesi, dhītarañca adāsi.

Tesañhi nāma, bhikkhave, rājūnaṁ ādinnadaṇḍānaṁ ādinnasatthānaṁ evarūpaṁ khantisoraccaṁ bhavissati. Idha kho pana taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā"ti? Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṁ kumāraṁ etadavoca: ‘Yaṁ kho te, tāta dīghāvu, pitā maraṇakāle avaca

33p_3V_1977Tatiyampi kho bhagavā te bhikkhū etadavoca: "Alaṁ, bhikkhave, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan"ti. Tatiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca: "Āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti.

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Atha kho bhagavā— "pariyādinnarūpā kho ime moghapurisā, nayime sukarā saññāpetun"ti— uṭṭhāyāsanā pakkāmi.

34p_3V_1978Dīghāvubhāṇavāro niṭṭhito paṭhamo.

35p_3V_1979,msdiv464Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya saṇghamajjhe ṭhitakova imā gāthāyo abhāsi—

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3 Bālakaloṇakagamanakathā

47p_3V_1991,msdiv465Atha kho bhagavā saṇghamajjhe ṭhitakova imā gāthāyo bhāsitvā yena bālakaloṇakagāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakagāme viharati. Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ, disvāna āsanaṁ paññapesi, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi, paccuggantvā pattacīvaraṁ paṭiggahesi. Nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: "Kacci, bhikkhu, khamanīyaṁ; kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī"ti?

"Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na cāhaṁ, bhante, piṇḍakena kilamāmī"ti.

Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.

4 Pācīnavaṁsadāyagamanakathā

48p_3V_1992,msdiv466Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca: "mā, samaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī"ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa, sutvāna dāyapālaṁ etadavoca: "māvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto"ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami, upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: "abhikkamathāyasmanto abhikkamathāyasmanto, satthā no bhagavā anuppatto"ti.

49p_3V_1993Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi. Nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: "Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ; kacci piṇḍakena na kilamathā"ti?

"Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā"ti.

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50p_3V_1994 "Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā"ti?

"Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā"ti.

"Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā"ti?

"Idha mayhaṁ, bhante, evaṁ hoti— ‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti— ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan"ti.

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51p_3V_1995 Āyasmāpi kho nandiyo … pe … āyasmāpi kho kimilo bhagavantaṁ etadavoca: "mayhampi kho, bhante, evaṁ hoti— ‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; mettaṁ vacīkammaṁ mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti— ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.

So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti.

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

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52p_3V_1996 "Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā"ti?

"Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā"ti.

"Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā"ti?

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"Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti. Appāṇake vā udake opilāpeti. So āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā"ti.

5 Pālileyyakagamanakathā

53p_3V_1997,msdiv467Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pālileyyakaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— "Ahaṁ kho pubbe ākiṇṇo na phāsu vihāsiṁ tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṇghe adhikaraṇakārakehi. Somhi etarahi eko adutiyo sukhaṁ phāsu viharāmi aññatreva tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṇghe adhikaraṇakārakehī"ti.

54p_3V_1998Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Atha kho tassa hatthināgassa etadahosi: "Ahaṁ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Yannūnāhaṁ ekova gaṇasmā vūpakaṭṭho vihareyyan"ti. Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami, upasaṅkamitvā soṇḍāya bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, appaharitañca karoti.

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55p_3V_1999Atha kho tassa hatthināgassa etadahosi: "Ahaṁ kho pubbe ākiṇṇo na phāsu vihāsiṁ hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ ogāhā ca me otiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Somhi etarahi eko adutiyo sukhaṁ phāsu viharāmi aññatreva hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehī"ti.

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56p_3V_2000Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

58p_3V_2002Atha kho bhagavā pālileyyake yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Atha kho kosambakā upāsakā— "ime kho ayyā kosambakā bhikkhū bahuno amhākaṁ anatthassa kārakā. Imehi ubbāḷho bhagavā pakkanto. Handa mayaṁ ayye kosambake bhikkhū neva abhivādeyyāma, na paccuṭṭheyyāma, na añjalikammaṁ sāmīcikammaṁ kareyyāma, na sakkareyyāma, na garuṁ kareyyāma, na māneyyāma, na bhajeyyāma, na pūjeyyāma, upagatānampi piṇḍakaṁ na dajjeyyāma— evaṁ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṁ vā pasādessantī"ti.

Atha kho kosambakā upāsakā kosambake bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na bhajesuṁ, na pūjesuṁ, upagatānampi piṇḍakaṁ na adaṁsu.

Atha kho kosambakā bhikkhū kosambakehi upāsakehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā evamāhaṁsu— "handa mayaṁ, āvuso, sāvatthiṁ gantvā bhagavato santike imaṁ adhikaraṇaṁ vūpasameyyāmā"ti.

6 Aṭṭhārasavatthukathā

59p_3V_2003,msdiv468Atha kho kosambakā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tenupasaṅkamiṁsu.

Assosi kho āyasmā sāriputto— "Te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchantī"ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "Te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchanti. Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?

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"Tena hi tvaṁ, sāriputta, yathā dhammo tathā tiṭṭhāhī"ti.

"Kathāhaṁ, bhante, jāneyyaṁ dhammaṁ vā adhammaṁ vā"ti?

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60p_3V_2004 "Aṭṭhārasahi kho, sāriputta, vatthūhi adhammavādī jānitabbo.

Idha, sāriputta, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti; avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti; abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti; anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti; apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti; anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti; lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti; sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti; duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti— imehi kho, sāriputta, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.

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61p_3V_2005Aṭṭhārasahi ca kho, sāriputta, vatthūhi dhammavādī jānitabbo.

Idha, sāriputta, bhikkhu adhammaṁ adhammoti dīpeti, dhammaṁ dhammoti dīpeti; avinayaṁ avinayoti dīpeti, vinayaṁ vinayoti dīpeti; abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti; anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti; apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti; anāpattiṁ anāpattīti dīpeti, āpattiṁ āpattīti dīpeti; lahukaṁ āpattiṁ lahukā āpattīti dīpeti, garukaṁ āpattiṁ garukā āpattīti dīpeti; sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti; duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti— imehi kho, sāriputta, aṭṭhārasahi vatthūhi dhammavādī jānitabbo"ti.

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62p_3V_2006,msdiv469Assosi 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 sāvatthiṁ āgacchantī"ti. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: "Te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchanti. Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? "Tena hi tvaṁ, rāhula, yathā dhammo tathā tiṭṭhāhī"ti. "Kathāhaṁ, bhante, jāneyyaṁ dhammaṁ vā adhammaṁ vā"ti?

63p_3V_2007 "Aṭṭhārasahi kho, rāhula, vatthūhi adhammavādī jānitabbo. Idha, rāhula, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti; avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti; abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti; anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti; apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti; anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti; lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti; sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti; duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti— imehi kho, rāhula, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.

64p_3V_2008Aṭṭhārasahi ca kho, rāhula, vatthūhi dhammavādī jānitabbo. Idha, rāhula, bhikkhu adhammaṁ adhammoti dīpeti, dhammaṁ dhammoti dīpeti; avinayaṁ avinayoti dīpeti, vinayaṁ vinayoti dīpeti; abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti; anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti; apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti; anāpattiṁ anāpattīti dīpeti, āpattiṁ āpattīti dīpeti; lahukaṁ āpattiṁ lahukā āpattīti dīpeti, garukaṁ āpattiṁ garukā āpattīti dīpeti; sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti; duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti— imehi kho, rāhula, aṭṭhārasahi vatthūhi dhammavādī jānitabbo"ti.

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65p_3V_2009,msdiv470Assosi kho mahāpajāpati gotamī— "Te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchantī"ti. Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca: "Te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchanti. Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?

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"Tena hi tvaṁ, gotami, ubhayattha dhammaṁ suṇa. Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi. Yañca kiñci bhikkhunisaṇghena bhikkhusaṇghato paccāsīsitabbaṁ sabbaṁ taṁ dhammavāditova paccāsīsitabban"ti.

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66p_3V_2010,msdiv471Assosi kho anāthapiṇḍiko gahapati— "Te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchantī"ti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca: "Te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchanti. Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?

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"Tena hi tvaṁ, gahapati, ubhayattha dānaṁ dehi. Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa. Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti.

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67p_3V_2011,msdiv472Assosi kho visākhā migāramātā— "Te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchantī"ti. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca: "Te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ āgacchanti. Kathāhaṁ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?

"Tena hi tvaṁ, visākhe, ubhayattha dānaṁ dehi. Ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa. Ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti.

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68p_3V_2012,msdiv473Atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṁ. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "Te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā sāvatthiṁ anuppattā. Kathaṁ nu kho, bhante, tesu bhikkhūsu senāsane paṭipajjitabban"ti?

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"Tena hi, sāriputta, vivittaṁ senāsanaṁ dātabban"ti.

"Sace pana, bhante, vivittaṁ na hoti, kathaṁ paṭipajjitabban"ti?

"Tena hi, sāriputta, vivittaṁ katvāpi dātabbaṁ, na tvevāhaṁ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṁ paṭibāhitabbanti vadāmi. Yo paṭibāheyya, āpatti dukkaṭassā"ti.

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69p_3V_2013 "Āmise pana, bhante, kathaṁ paṭipajjitabban"ti?

"Āmisaṁ kho, sāriputta, sabbesaṁ samakaṁ bhājetabban"ti.

7 Osāraṇānujānana

70p_3V_2014,msdiv474Atha 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 tenupasaṅkami, upasaṅkamitvā ukkhittānuvattake bhikkhū etadavoca: "āpatti esā, āvuso; nesā anāpatti. Āpannomhi, namhi anāpanno. Ukkhittomhi, namhi anukkhitto. Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. Etha maṁ āyasmanto osārethā"ti.

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Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "Ayaṁ, bhante, ukkhittako bhikkhu evamāha— ‘āpatti esā, āvuso; nesā anāpatti. Āpannomhi, namhi anāpanno. Ukkhittomhi, namhi anukkhitto. Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. Etha maṁ āyasmanto osārethā’ti. Kathaṁ nu kho, bhante, paṭipajjitabban"ti?

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"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, taṁ bhikkhuṁ osārethā"ti.

8 Saṇghasāmaggīkathā

71p_3V_2015,msdiv475Atha kho te ukkhittānuvattakā bhikkhū taṁ ukkhittakaṁ bhikkhuṁ osāretvā yena ukkhepakā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ: "yasmiṁ, āvuso, vatthusmiṁ ahosi saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Handa mayaṁ, āvuso, tassa vatthussa vūpasamāya saṇghasāmaggiṁ karomā"ti.

72p_3V_2016Atha kho te ukkhepakā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "te, bhante, ukkhittānuvattakā bhikkhū evamāhaṁsu— ‘yasmiṁ, āvuso, vatthusmiṁ ahosi saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Handa mayaṁ, āvuso, tassa vatthussa vūpasamāya saṇghasāmaggiṁ karomā’ti. Kathaṁ 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 saṇghasāmaggiṁ karotu. Evañca pana, bhikkhave, kātabbā. Sabbeheva ekajjhaṁ sannipatitabbaṁ gilānehi ca agilānehi ca. Na kehici chando dātabbo. Sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

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73p_3V_2017 ‘Suṇātu me, bhante, saṇgho. Yasmiṁ vatthusmiṁ ahosi saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Yadi saṇghassa pattakallaṁ, saṇgho tassa vatthussa vūpasamāya saṇghasāmaggiṁ kareyya. Esā ñatti.

74p_3V_2018Suṇātu me, bhante, saṇgho. Yasmiṁ vatthusmiṁ ahosi saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. Saṇgho tassa vatthussa vūpasamāya saṇghasāmaggiṁ karoti. Yassāyasmato khamati tassa vatthussa vūpasamāya saṇghasāmaggiyā karaṇaṁ, so tuṇhassa, yassa nakkhamati so bhāseyya.

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75p_3V_2019Katā saṇghena tassa vatthussa vūpasamāya saṇghasāmaggī. Nihato saṇghabhedo, nihatā saṇgharāji, nihataṁ saṇghavavatthānaṁ, nihataṁ saṇghanānākaraṇaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

76p_3V_2020Tāvadeva uposatho kātabbo, pātimokkhaṁ uddisitabban"ti.

9 Upālisaṇghasāmaggīpucchā

77p_3V_2021,msdiv476Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca: "yasmiṁ, bhante, vatthusmiṁ hoti saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, saṇgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṇghasāmaggiṁ karoti, dhammikā nu kho sā, bhante, saṇghasāmaggī"ti?

"Yasmiṁ, upāli, vatthusmiṁ hoti saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, saṇgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṇghasāmaggiṁ karoti, adhammikā sā, upāli, saṇghasāmaggī"ti.

78p_3V_2022 "Yasmiṁ pana, bhante, vatthusmiṁ hoti saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, saṇgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṇghasāmaggiṁ karoti, dhammikā nu kho sā, bhante, saṇghasāmaggī"ti?

"Yasmiṁ, upāli, vatthusmiṁ hoti saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, saṇgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṇghasāmaggiṁ karoti, dhammikā sā, upāli, saṇghasāmaggī"ti.

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79p_3V_2023 "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? Yasmiṁ, upāli, vatthusmiṁ hoti saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, saṇgho taṁ vatthuṁ avinicchinitvā amūlā mūlaṁ gantvā saṇghasāmaggiṁ karoti, ayaṁ vuccati, upāli, saṇghasāmaggī atthāpetā byañjanupetā. Katamā ca, upāli, saṇghasāmaggī atthupetā ca byañjanupetā ca? Yasmiṁ, upāli, vatthusmiṁ hoti saṇghassa bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ, saṇgho taṁ vatthuṁ vinicchinitvā mūlā mūlaṁ gantvā saṇghasāmaggiṁ karoti, ayaṁ vuccati, upāli, saṇghasāmaggī atthupetā ca byañjanupetā ca. Imā kho, upāli, dve saṇghasāmaggiyo"ti.

80p_3V_2024,msdiv477Atha kho āyasmā upāli uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi—

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91p_3V_2035Kosambakakkhandhako dasamo.

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92p_3V_2036Tassuddānaṁ

98p_3V_2042Kosambakakkhandhako niṭṭhito.

99p_3V_2043Mahāvaggo niṭṭhito.

100p_3V_2044Mahāvaggapāḷi niṭṭhitā.