Vinaya Texts
Translated from the Pāli by
T. W. Rhys Davids
and
Hermann Oldenberg
Oxford, the Clarendon Press
[1881]
Vol. XVII of The Sacred Books of the East
This work is in the Public Domain.
Reformatted from the Internet Sacred Text Archive version scanned and formatted by Christopher M. Weimer
The Mahāvagga
Tenth Khandhaka
Schisms among the Saṅgha
1.
1.1 At that time the blessed Buddha dwelt at Kosambî in the Ghositārāma.
At that time a certain Bhikkhu had committed an offence which he considered as an offence, while the other Bhikkhus considered that offence as no offence. Afterwards he began to consider that offence as no offence, and the other Bhikkhus began to consider that offence as an offence.
Now those Bhikkhus said to that Bhikkhu: 'You have committed an offence, friend; do you see that offence?'
(He replied): 'There is no offence, friends, which I should see.'
Then those Bhikkhus, bringing about unanimity (of the fraternity for their sentence) pronounced expulsion against that Bhikkhu for his refusal to see that offence.
1.2 Now that Bhikkhu was erudite; he had studied the Agamas; he knew the Dhamma, the Vinaya, the Mātikā[1]; he was wise, learned, intelligent, modest, conscientious, anxious for training.
And that Bhikkhu went to his companions and friends among the Bhikkhus, and said to them: 'This is no offence, friends; this is not an offence.
[286] I am offenceless; I am not guilty of an offence; I am unexpelled and, have not been expelled; the sentence by which I have been expelled is unlawful, objectionable, and invalid. May the venerable ones be my partisans according to Dhamma and Vinaya.'
Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side.
And he sent also a messenger to his companions and friends among the Bhikkhus of the whole country (with the following message): 'This is no offence, friends; this is not an offence (&c., down to:). May the venerable ones be my partisans according to Dhamma and Vinaya.'
Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the whole country on his side.
1.3 Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the place where those who had expelled him, were. Having approached them, they said to the Bhikkhus who had expelled him: This is no offence, friends; this is not an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an offence. This Bhikkhu is unexpelled; this Bhikkhu has not been expelled. The sentence by which he has been expelled is unlawful, objectionable, and invalid.'
When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to the partisans of the expelled one: 'This is an offence, friends; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he has been expelled is lawful, [287] unobjectionable, and valid. Do not stand, O venerable ones, on the side of this expelled Bhikkhu; do not follow him.'
But the partisans of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.
1.4 And a certain Bhikkhu went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: 'A certain Bhikkhu, Lord, had committed an offence which he considered as an offence (&c., as in §§1-3, down to:). But the partisans, Lord, of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.'
1.5 Then the Blessed One (exclaimed): 'The Bhikkhu Saṅgha is divided! The Bhikkhu Saṅgha is divided!'--and he rose from his seat and went to the place where the Bhikkhus were who had pronounced that sentence of expulsion. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the Bhikkhus who had pronounced expulsion against that Bhikkhu: 'Do not think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu whatever be the facts of the case, saying, "It occurs to us to do so; it occurs to us to do so."
1.6 'In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence--if, O Bhikkhus, those Bhikkhus know with regard [288] to that Bhikkhu: "This venerable brother is erudite; he has studied the Âgamas; he knows the Dhamma, the Vinaya, the Mātikā; he is wise, learned, intelligent, modest, conscientious, anxious for training. Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Uposatha with that Bhikkhu, but hold Uposatha without that Bhikkhu, this matter will cause among the Saṅgha altercations, contentions, discord, quarrels, divisions among the Saṅgha, disunion among the Saṅgha, separations among the Saṅgha, schisms among the Saṅgha,"--in that case, O Bhikkhus, let those Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against that Bhikkhu for his refusal to see his offence.
1.7 'In case, O Bhikkhus, a Bhikkhu has committed (&c., as above, down to:). "Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Pavāranā with that Bhikkhu, but hold Pavāranā without that Bhikkhu, and not perform official acts with that Bhikkhu, but perform official acts without that Bhikkhu, and not sit down on our seats with that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without that Bhikkhu, and not sit down in the dining-hall with that Bhikkhu, but sit down in the dining-hall without that Bhikkhu, and not dwell under one roof with that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform with that Bhikkhu, according to seniority, the duties of respectfully saluting each other, rising from our seats, raising the joined hands before each other, and all [289] proper duties, but perform without that Bhikkhu, according to seniority, the duties, &c.,--this matter will cause among the Saṅgha (&c., as in §6, down to the end).'
1.8 And the Blessed One, having spoken thus to the Bhikkhus who had pronounced that sentence of expulsion, rose from his seat, and went to the place where the partisans of the expelled Bhikkhu were. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the partisans of the expelled Bhikkhu: 'Do not think, O Bhikkhus, if you have committed an offence, that you need not atone for that offence, (saying to yourselves): "We are without offence." In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence--if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus: "These venerable brethren are erudite (&c., down to:) anxious for training. It is impossible that they should, on my account, or on account of anybody else, abandon themselves to walking in longing, in malice, in delusion, in fear. Should these Bhikkhus pronounce expulsion against me for my refusal to see that offence, and should they not hold Uposatha with me, but hold Uposatha without me, and should they not hold Pavāranā with me, but hold Pavāranā without me (&c., as in §7), this matter will cause, &c., schisms among the Saṅgha,"--in that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions, acknowledge that offence on the authority of his brethren[2].' And the [290] Blessed One, having spoken thus to the partisans of the expelled Bhikkhu, rose from his seat and went away.
1.9 At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held Uposatha and performed official acts at that same place, within the boundary. On the other hand the Bhikkhus who had pronounced expulsion against him, went outside the boundary and there held Uposatha, and performed official acts.
Now a certain Bhikkhu of those who had expelled that Bhikkhu, went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: 'Lord, those Bhikkhus who are partisans of that expelled Bhikkhu, hold Uposatha, and perform official acts, at that same place, within the boundary. On the other hand, we who have pronounced expulsion against him, have gone outside the boundary and there hold Uposatha and perform official acts.'
(Buddha replied): 'If those Bhikkhus, O Bhikkhu, who are partisans of that expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary, according to the rules laid down by me about ñatti and anussāvanā, these official acts which they perform will be lawful, unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary (&c., down to:) and valid.
1.10 'And why is this so? These Bhikkhus belong to another communion than that to which you [291] belong, and you belong to another communion than that to which they belong.
'There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the same boundary) is considered as belonging to another communion:--either he himself makes himself belong to another communion[3], or the Saṅgha in a complete congregation pronounces expulsion against him for his refusal to see (an offence committed by himself), or to atone (for such an offence), or to renounce (a false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is considered as belonging to another communion.
'There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the categories mentioned) reacquires the belonging to the same communion (with his brethren within the same boundary); either he himself makes himself belong (again) to that same communion[4], or the Saṅgha, having expelled him for his refusal to see (an offence), or to atone (for an offence), or to renounce (a false doctrine), restores him in a complete congregation. These, O Bhikkhu, are the two cases in which a Bhikkhu reacquires the belonging to the same communion.
2.
2.1 At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, in the dining-hall and amidst the houses, behaved [292] improperly towards each other in gesture and word, and came to blows.
The people were annoyed, murmured, and became angry (saying), 'How can these Sakyaputtiya Samanas, when altercations, contentions, and quarrels have arisen among them, &c., and come to blows?' Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), 'How can the Bhikkhus, when altercations, &c.?'
2.2 These Bhikkhus told the thing to the Blessed One.
'Is it true, O Bhikkhus, &c.?'
'It is true, Lord.'
Having rebuked them, and delivered a religious discourse, he thus addressed the Bhikkhus: 'When divisions have arisen among the Saṅgha, O Bhikkhus, and when unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought to sit down on your seats (separately, saying to yourselves): "At least we will not behave improperly towards each other in gesture or word, and will not come to blows." When divisions have arisen among the Saṅgha, O Bhikkhus, and when lawful conduct' and friendliness prevail among the Bhikkhus, then you may sit down (together), one by one from each side[5].'
At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, wounded each other with sharp words in the assemblies, and were unable to settle that question.
[293] Then a certain Bhikkhu went to the place where the Blessed One was; having approached him and respectfully saluted him, he stationed himself near him. Standing near him, that Bhikkhu said to the Blessed One: 'Lord, the Bhikkhus among whom altercations, contentions, and quarrels have arisen, wound each other with sharp words in the assemblies, and are unable to settle that question. Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards them.'
And the Blessed One expressed his consent by remaining silent.
Then the Blessed One went to the place where those Bhikkhus were; having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One thus addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrel!'
When he had spoken thus, a certain Bhikkhu, an adherer of the party who were wrong, said to the Blessed One: 'Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.'
And for the second time the Blessed One thus addressed those Bhikkhus: 'Enough, O Bhikkhus, &c.' And for the second time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: 'Lord, may the Blessed One, &c.' Then the Blessed One spoke thus to those Bhikkhus:
2.3 'In former times, O Bhikkhus, there lived at [294] Benares a king of Kāsi, Brahmadatta by name, wealthy, rich in treasures, rich in revenues, rich in troops and vehicles, the lord over a great realm, with full treasuries and storehouses. And there was also a king of Kosala, Dîghîti by name, not wealthy, poor in treasures, poor in revenues, poor in troops and vehicles, the lord over a small realm, with empty treasuries and storehouses.
'And king Brahmadatta, O Bhikkhus, of Kāsi, having set the four hosts of his army in array, went out to war with king Dîghîti of Kosala.
'And king Dîghîti of Kosala heard, O Bhikkhus: "King Brahmadatta of Kāsi, having set the four hosts of his army in array, has gone out to war with me." Then king Dîghîti of Kosala thought, O Bhikkhus: "King Brahmadatta of Kāsi is wealthy, rich in treasures, &c.; and I am not wealthy, poor in treasures, &c. I am not able to stand against even one attack of king Brahmadatta of Kāsi. What if I were to flee from the town beforehand."
'And king Dîghîti of Kosala, O Bhikkhus, took his queen-consort with him and fled from the town beforehand.
Then king Brahmadatta of Kāsi, O Bhikkhus, conquered the troops and vehicles, the realm, the treasuries and storehouses of king Dîghîti of Kosala, and took possession of them.
And king Dîghîti of Kosala, O Bhikkhus, together with his consort, went forth to Benares. Wandering from place to place he came to Benares, and there at Benares, O Bhikkhus, king Dîghîti of Kosala dwelt, together with his consort, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic.
[295] 2.4 'And ere long, O Bhikkhus, the queen-consort of king Dîghîti of Kosala became pregnant. And there came upon her the longing of pregnant women; and she desired, at sunrise, to see an army, with its four hosts set in array, clad in armour, standing on auspicious ground, and to drink the water in which the swords were washed.
'And the queen-consort, O Bhikkhus, of king Dîghîti of Kosala said to king Dîghîti of Kosala: "I am pregnant, Lord, and the longing of pregnancy has come upon me; and I desire, at sunrise, &c."
'(The king replied): "Whence shall come, O queen, to people in distress like us, an army with four hosts set in array, clad in armour, standing on auspicious ground, and the water in which the swords are washed?"
'(The queen said): "If I do not obtain it, Lord, I shall die."
2.5 'Now at that time, O Bhikkhus, the Brāhmana who was domestic chaplain to king Brahmadatta of Kāsi, was a friend of king Dîghîti of Kosala. And king Dîghîti of Kosala, O Bhikkhus, went to the place where that Brāhmana, the domestic chaplain to king Brahmadatta of Kāsi, was; having approached him he said to that Brāhmana, the domestic chaplain to king Brahmadatta of Kāsi: "Your lady-friend, my beloved, is pregnant, and the longing of pregnant women has come upon her; and she desires (&c., as above)."
'(The Brāhmana replied): "Well, O king, let us see the queen also."
'Then, O Bhikkhus, the queen-consort of king Dîghîti of Kosala went to the place where that Brāhmana, the domestic chaplain to king Brahmadatta [296] of Kāsi, was. And, O Bhikkhus, that Brāhmana, the domestic chaplain to king Brahmadatta of Kāsi, saw the queen-consort of king Dîghîti of Kosala coming from afar. On seeing her he rose from his seat, adjusted his upper robe so as to cover one shoulder, raised his joined hands to the queen-consort of king Dîghîti of Kosala, and three times uttered this exclamation: "Verily a Kosala king dwells in thy womb! Verily a Kosala king dwells in thy womb!" (And further he said): "Do not despond, O queen, you will obtain the sight at sunrise of an army with its four hosts set in array, clad in armour, standing on auspicious ground, and you will obtain the drinking of the water in which the swords are washed."
2.6 And, O Bhikkhus, that Brāhmana, the domestic chaplain to king Brahmadatta of Kāsi, went to the place where king Brahmadatta of Kāsi was. Having approached him, he said to king Brahmadatta of Kāsi: "Lord, the signs that appear are such, that to-morrow at sunrise an army with four hosts, set in array, clad in armour, must station itself on auspicious ground, and the swords must be washed."
Then, O Bhikkhus, king Brahmadatta of Kāsi gave order to his attendants: "Do, my friends, what the Brāhmana, my domestic chaplain, tells you."
'Thus, O Bhikkhus, the queen-consort of king Dîghîti of Kosala obtained the sight at sunrise, &c., and the drinking of the water in which the swords were washed.
'And, O Bhikkhus, the queen-consort of king Dîghîti of Kosala, when the child in her womb had reached maturity, gave birth to a boy. They called [297] him Dîghāvu ("Longeval"). And ere long, O Bhikkhus, young Dîghāvu came to the years of discretion.
2.7 'And king Dîghîti of Kosala, O Bhikkhus, thought: "This king Brahmadatta of Kāsi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. Should he find us out here, he will have us all three killed. What if I were to cause young Dîghāvu to dwell outside the town."
Then king Dîghîti of Kosala, O Bhikkhus, caused young Dîghāvu to dwell outside the town. And young Dîghāvu, O Bhikkhus, dwelling outside the town, ere long learnt all arts.'
2.8 'At that time, O Bhikkhus, the barber of king Dig-hid of Kosala dwelt at the court of king Brahmadatta of Kāsi. Now, O Bhikkhus, this barber of king Dîghîti of Kosala saw king Dîghîti of Kosala dwelling, together with his consort, at Benares, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic. When he had seen him, he went to the place where king Brahmadatta of Kāsi was, and having approached him, he said to king Brahmadatta of Kāsi: "King Dîghîti of Kosala, Your Majesty, dwells, together with his consort, at Benares, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic."
2.9 Then, O Bhikkhus, king Brahmadatta of Kāsi gave order to his attendants: "Well, my friends, bring king Dîghîti of Kosala and his consort before me."
And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), [298] "Yes, Your Majesty," and brought king Dîghîti of Kosala and his consort before him.
'Then, O Bhikkhus, king Brahmadatta of Kāsi gave order to his attendants: "Well, my friends, bind king Dîghîti of Kosala and his consort firmly with strong ropes, tie their arms to their backs, have them close shaven, lead them around with loud beatings of drums from road to road and from cross-way to cross-way, then lead them out of the town by the southern gate, hew them in four pieces to the south of the town, and throw the pieces away to the four quarters."
'And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty," bound king Dîghîti of Kosala and his consort firmly with strong ropes, tied their arms to their backs, had them close shaven, and led them around with loud beatings of drums from road to road and from cross-way to cross-way.
2.10 'Now, O Bhikkhus, young Dîghāvu thought "For a long time I have not seen my father and mother. What if I were to go and see my father and mother." And young Dîghāvu, O Bhikkhus, entered Benares, and saw his father and mother, bound firmly with strong ropes, their arms tied to their backs, close shaven, and being led around with loud beating of drums from "road to road and from cross-way to cross-way. When he saw that, he went up to his father and mother.
'And king Dîghîti of Kosala, O Bhikkhus, saw young Dîghāvu coming from afar; seeing young Dîghāvu he said to him: "Do not look long, my dear Dîghāvu, and do not look short[6]. For not by [299] hatred, my dear Dîghāvu, is hatred appeased; by not-hatred, my dear Dîghāvu, hatred is appeased."
2.11 'When he had spoken thus, O Bhikkhus, the people said to king Dîghîti of Kosala: "This king Dîghîti of Kosala is mad and raves. What has this Dîghāvu to do with him? Who is he to whom he says: Do not look long, &c.?'" (Dîghîti replied): "I am not mad, my friends, nor do I rave. 'He who is clever will understand it."
'And for the second time, &c. And for the third time, O Bhikkhus, king Dîghîti of Kosala said to young- Dîghāvu, &c. And for the third time said the people (&c., down to:) "He who is clever will understand it."
'Then those people, O Bhikkhus, having led king Dîghîti of Kosala and his consort around from road to road and from cross-way to cross-way, led them out of the town by the southern gate, hewed them in four pieces to the south of the town, threw the pieces away to the four quarters, stationed there a troop of soldiers, and went away.
2.12 Then young Dîghāvu, O Bhikkhus, went to Benares, got strong drink there, and made those soldiers drink it. When they were drunk and had fallen down, he gathered the pieces (of the two bodies), made a funeral pile, put his father's and his mother's bodies on that pile, set it on fire, and raising his clasped hands he three times circumambulated the funeral pile.
'Now at that time, O Bhikkhus, king Brahmadatta of Kāsi had gone up on to the terrace of his splendid palace. And king Brahmadatta of Kāsi, O Bhikkhus, saw young Dîghāvu, who, raising his clasped 'hands, three times circumambulated the [300] funeral pile. When he saw that, he thought: "Doubtless this man is a relation or kinsman of king Dîghîti of Kosala. Alas for my misfortune, that nobody will tell me (what this means)!"
2.13 'And young Dîghāvu, O Bhikkhus, went to the forest. There he cried and wept to his heart's content. Then he wiped his tears, entered the town of Benares, went to the elephant stables near the royal palace, and said to the elephant trainer: "I wish to learn your art, master."
'"Well, my good young man, learn it."
'And young Dîghāvu, O Bhikkhus, arose in the night, at dawn's time, and sung in the elephant stables in a beautiful voice, and played upon the lute. And king Brahmadatta of Kāsi, O Bhikkhus, having risen in the night, at dawn, heard that singing in a beautiful voice and that playing upon the lute in the elephant stables. On hearing that he asked his attendants: "Who is it, my friends, who has risen in the night, at dawn's time, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute?"
2.14 '(The attendants replied): "A young pupil, Your Majesty, of such and such an elephant trainer, has risen in the night, at dawn, and has sung it the elephant stables in so beautiful a voice, and has played upon the lute."
'(The king said): "Well, my friends, bring that young man to me."
'Those people accepted, O Bhikkhus, that order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty," and brought young Dîghāvu to him.
'"Is it you, my good young man, who has risen in the night, &c.?"
[301] "Yes, Your Majesty."
'"Well, my good young man, sing and play upon the lute (also before me)."
'Young Dîghāvu, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty," and in order to win (the king's) favour he sung in a beautiful voice and played upon the lute.
'And king Brahmadatta of Kāsi, O Bhikkhus, said to young Dîghāvu: "Be my attendant, my good young man."
'Young Dîghāvu, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty." And young Dîghāvu, O Bhikkhus, became (a servant) of king Brahmadatta of Kāsi, rising before him, lying down after him, willingly obeying all his commands, agreeable in his conduct, pleasing in his words. And ere long, O Bhikkhus, king Brahmadatta of Kāsi gave to young Dîghāvu an intimate position of trust.
2.15 'And king Brahmadatta of Kāsi, O Bhikkhus, said to young Dîghāvu: "Well, my young friend, put the horses to the chariot; we will go a-hunting." And young Dîghāvu, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty," put the horses to the chariot, and said to king Brahmadatta of Kāsi: "The horses have been put to your chariot, Your Majesty; you may do now as you think fit."
'And king Brahmadatta of Kāsi, O Bhikkhus, ascended the chariot, and young Dîghāvu drove the chariot: and he drove the chariot in such a way that the hosts (of the royal retinue) went one way, and the chariot went another way.
[302] And after a long drive, O Bhikkhus, king Brahmadatta of Kāsi said to young Dîghāvu: "Well, my young friend, stop now the chariot. I am tired; I would lie down."
Young Dîghāvu, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty," stopped the chariot, and sat down on the ground cross-legged. And king Brahmadatta of Kāsi, O Bhikkhus, lay down, laying his head in the lap of young Dîghāvu; and as he was tired, he fell asleep in a moment.
2.16 'And young Dîghāvu thought, O Bhikkhus: "This king Brahmadatta of Kāsi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And he has killed my father and mother. Now the time has come to me to satisfy my hatred,"--(thinking thus) he unsheathed his sword. Then, O Bhikkhus, young Dîghāvu thought: "My father said to me in the hour of his death: 'Do not look long, my dear Dîghāvu, and do not look short. For not by hatred, my dear Dîghāvu, is hatred appeased; by not-hatred, my dear Dîghāvu, hatred is appeased.' It would not become me to transgress my father's word,"--(thinking thus) he put up his sword.
And for the second time . . . . and for the third time young Dîghāvu thought, O Bhikkhus: "This king Brahmadatta of Kāsi has done much harm to us" (&c., down to:)--(thinking thus) he put up his sword.
At that moment, O Bhikkhus, king Brahmadatta of Kāsi, frightened, terrified, full of anguish, and alarmed, suddenly arose.
'And young Dîghāvu, O Bhikkhus, said to king [303] Brahmadatta of Kāsi: "Why do you arise so suddenly, O king, frightened, terrified, full of anguish and alarmed?"
'(The king replied): "I dreamt, my young friend, that young Dîghāvu, the son of king Dîghîti of Kosala, came upon me with his sword; therefore have I arisen so suddenly, frightened, terrified, full of anguish, and alarmed."
2.17 'Then, O Bhikkhus, young Dîghāvu, stroking with his left hand the head of king Brahmadatta of Kāsi, and with his right hand unsheathing his sword, said to king Brahmadatta of Kāsi: "I am that young Dîghāvu, O king, the son of king Dîghîti of Kosala. You have done much harm to us. By you we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And you have killed my father and mother. Now the time has come to me to satisfy my hatred."
'Then, O Bhikkhus, king Brahmadatta of Kāsi fell down before young Dîghāvu, inclining his head to his feet, and said to young Dîghāvu: "Grant me my life, my dear Dîghāvu! Grant me my life, my dear Dîghāvu!"
"How can I grant you your life, O king? It is you, O king, who should grant me my life!"
'"Well, my dear Dîghāvu, then grant me my life, and I will grant you your life."
Thus, O Bhikkhus, king Brahmadatta of Kāsi and young Dîghāvu granted each other their lives and took each other's hands and swore an oath not to do any harm to each other.
'And king Brahmadatta of Kāsi, O Bhikkhus, said to young Dîghāvu: "Well, my dear Dîghāvu, put now the horses to the chariot; we will go."
[304] 'And young Dîghāvu, O Bhikkhus, accepted this order of king Brahmadatta of Kāsi (by saying), "Yes, Your Majesty," put the horses to the chariot, and said to king Brahmadatta of Kāsi: "The horses have been put to your chariot, Your Majesty; you may do now as you think fit."
'And king Brahmadatta of Kāsi, O Bhikkhus, ascended the chariot, and young Dîghāvu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue).
2.18 'And king Brahmadatta of Kāsi, O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: "If you should see, my good Sirs, young Dîghāvu, the son of king Dîghîti of Kosala, what would you do to him?"
'Some (of the ministers) replied: "We would cut off his hands, Your Majesty;" (others said): "We would cut off his feet"--"We would cut off his hands and feet"--"We would cut off his ears"--"We would cut off his nose"--"We would cut off his ears and his nose"--"We would cut off his head."
'"This is young Dîghāvu, Sirs, the son of king Dîghîti of Kosala. It is not permitted to do anything to him; he has granted me my life, and I have granted him his life."
2.19 'And king Brahmadatta of Kāsi, O Bhikkhus, said to young Dîghāvu: "Why did your father say to you in the hour of his death: 'Do not look long, &c.'--what did your father mean by that?"
'What my father said, O king, in the hour of his death: 'Not long'--(means): 'Let not your hatred last long;' this did my father mean when he said in the hour of his death: 'Not long.' And [305] what my father said, O king, in the hour of his death: 'Not short'--(means): 'Do not be hasty to fall out with your friends;' this did my father mean when he said in the hour of his death: 'Not short.' And what my father said, O king, in the hour of his death: 'For not by hatred, my dear Dîghāvu, is hatred appeased; by not-hatred, my dear Dîghāvu, is hatred appeased'--(means this): 'You have killed my father and mother, O king. If I should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.' This did my father mean when he said in the hour of his death: 'For not by hatred, &c.'"
2.20 'Then king Brahmadatta of Kāsi, O Bhikkhus, thought: "O wonderful! O marvellous! How clever is this young Dîghāvu, that he understands in its full extent the meaning of what his father spoke so concisely,"--and he gave him back his father's troops and vehicles, his realm, his treasuries and storehouses, and he gave him his daughter,
'Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so well-taught a doctrine and a discipline, are seen to be forbearing and mild.'
And for the third time[7] the Blessed One thus [306] addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels!'
And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: 'Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.' And the Blessed One thought: 'Truly these fools are infatuate; it is no easy task to administer instruction to them,'--and he rose from his seat and went away.
End of the first Bhānavāra, which contains the story of Dîghāvu.
3.
3.1 And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his kîvara, and entered the town of Kosambî for alms. Having collected alms in Kosambî, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his kîvara, and standing in the midst of the assembly he pronounced the following stanzas:
'Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Saṅgha, nor do they ever value another person higher (than themselves).
[307] 'Bewildered[8] are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see.
'"He[9] has reviled me, he has beaten me, he has oppressed me, he has robbed me,"--in those who nurse such thoughts, hatred will never be appeased.
'"He has reviled me, he has beaten me, he has oppressed me, he has robbed me,"--in those who do not nurse such thoughts, hatred is appeased.
'For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law.
'The others[10] do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased.
'They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,--even these may find conciliation. How should you not find it?
'If[11] a man find a wise friend, a companion who [308] lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful[12].
'If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind[13], like an elephant in the elephant forest[14].
'It is better to walk alone; with a fool there is no companionship. Let a man walk alone; let him do no evil, free from cares, like an elephant in the elephant forest[14].'
4.
4.1 And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to Bālakalonakāra-gāma (or, to Bālaka, the salt-maker's village).
At that time the venerable Bhagu dwelt at Bālakalonakāra-gāma. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and [309] when he was seated, the Blessed One washed his feet. And also the venerable Bhagu, having respect-fully saluted the Blessed One, sat down near him. When he was sitting near him, the Blessed One said to the venerable Bhagu: 'Is it all well with you, O Bhikkhu? Do you find your living? Do you get food without too much trouble?'
'It is all well with me, Lord; I find my living, Lord; I get food, Lord, without too much trouble.'
And the Blessed One, having taught, incited, animated, and gladdened the venerable Bhagu by religious discourse, rose from his seat and went forth to the Eastern Bambû Park (Pākîna-vamsa-dāya).
4.2 At that time the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila dwelt at Pākîna-vamsa-dāya. And the park-keeper saw the Blessed One coming from afar; seeing him he said to the Blessed One: 'Do not enter this park, O Samana; here dwell three noble youths accustomed to comfort and ease; you must not annoy them.' And the venerable Anuruddha heard what the park-keeper was saying to the Blessed One; hearing that he said to the park-keeper: 'Do not keep off the Blessed One, my good park-keeper; our teacher, the Blessed One, has arrived.' And the venerable Anuruddha went to the place where the venerable Nandiya and the venerable Kimbila were; having approached them, he said to the venerable Nandiya and to the venerable Kimbila: 'Come here, my venerable friends! Come here, my venerable friends! Our teacher, the Blessed One, has arrived.'
4.3 And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went forth to meet the Blessed One; one took the bowl and the [310] robe of the Blessed One, the other one prepared a seat, the third one brought water for the washing of his feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had pre-pared; and when he was seated, the Blessed One washed his feet. And also those venerable persons, having respectfully saluted the Blessed One, sat down near him. When the venerable Anuruddha was sitting near him, the Blessed One said to him:
'Is it all well with you, O Anuruddhas[15]? Do you find your living? Do you get food without too much trouble?'
'It is all well with us, Lord; we find our living, Lord; we get food, Lord, without too much trouble.'
'And do you live, O Anuruddhas, in unity and concord, without quarrels, like milk and water (mixed together)[16], and looking at each other with friendly eyes?'
'Certainly, Lord, do we live in unity and concord (&c., down to:) and looking at each other with friendly eyes.'
'And in what way, O Anuruddhas, do you live in unity and concord, &c.?'
4.4 'I think, Lord: "It is all gain to me indeed, it is high bliss for me indeed, that I live in the companionship of brethren like these." Thus, Lord, do I exercise towards these venerable brethren friendliness in my actions, both openly and in secret; I [311] exercise (towards them) friendliness in my words, and friendliness in my thoughts, both openly and in secret. And I think thus, Lord: "What if I were to give up my own will and to live only according to the will of these venerable brethren." Thus, Lord, I give up my own will and live only according to the will of these venerable brethren. Our bodies, Lord, are different, but our minds, I think, have become one[17].'
And also the venerable Nandiya . . . . and also the venerable Kimbila . . . . said to the Blessed One: 'I think also, Lord: "It is all gain to me" (&c., down to:) have become one.
'In this way, Lord, do we live in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes.'
4.5 'And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness?'
'Certainly, Lord, do we live in earnestness, zeal, and resolvedness.'
'And in what way, O Anuruddhas, do you live in earnestness, zeal, and resolvedness?'
'He[18] who first of us comes back, Lord, from the village, from his alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and a towel, cleans the slop-basin, and gets it ready, and puts there (water to) drink and food. He who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the others) and if he desires to do so; and if he does [312] not desire (to eat), he throws it away at a place free from grass, or pours it away into water in which no living things are; takes away the seat, puts away the water for washing the feet, the foot-stool, and the towel, cleans the slop-basin and puts it away, puts the water and the food away, and sweeps the dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, he calls some one else, and thus we put it (into its place) with our united effort, but we do not utter a word, Lord, on that account. And every five days, Lord, we spend a whole night, sitting together, in religious discourse. In this way, Lord, do we live in earnestness, zeal, and resolvedness.'
4.6 And the Blessed One, having taught, incited, animated, and gladdened the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila by religious discourse, rose from his seat, and went forth to Pārileyyaka. Wandering from place to place he came to Pārileyyaka. There the Blessed One dwelt at Pārileyyaka, in the Rakkhita grove, at the foot of the Bhaddasāla tree. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: 'Formerly I did not live at ease, being troubled by those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Saṅgha. But now, being alone and without a companion, I live pleasantly and at ease, remote from those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Saṅgha.' And there [313] dwelt also a noble elephant, who was surrounded by a crowd of elephants, she-elephants, elephant-calves, and young elephants; the grass blades he ate had their tips broken; the branches he broke down (the other elephants) ate; the water he drank was turbid; and when he waded into the river and plunged down, the she-elephants came and rubbed up their bodies against him. Now that noble elephant thought: 'I am surrounded by a crowd of elephants (&c., down to:) and rub up their bodies against me. What if I were to live alone, far away from those crowds.'
4.7 And that noble elephant left the herd behind, and went to Pārileyyaka, to the Rakkhita grove, to the foot of the Bhaddasāla tree, to the place where the Blessed One was. Having approached him, he administered with his trunk to the Blessed One (water to) drink and food, and removed the grass from that place. And that noble elephant thought:
Formerly I did not live at ease, surrounded by that crowd of elephants (&c., down to:) and rubbed up their bodies against me. But now, being alone and without a companion, I live pleasantly and at ease, remote from those elephants, she-elephants, elephant-calves, and young elephants.'
Then the Blessed One, both regarding his own retirement, and understanding by the power of his mind the thoughts which had arisen in the mind of that noble elephant, on this occasion pronounced this solemn utterance:
'Thus the noble one and the noble, the elephant tusked with tusks like cart poles[19] (and the noble [314] One among men)--the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.'
5.
5.1 And the Blessed One, having dwelt at Pārileyyaka as long as he thought fit, went forth to Sāvatthi. Wandering from place to place he came to Sāvatthi. There the Blessed One dwelt at Sāvatthi, in the Getavana, the garden of Anātha-pindika. And the lay-devotees of Kosambî thought: 'These venerable Bhikkhus of Kosambî have brought much misfortune to us; worried[20] by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambî, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and sup-port them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.'
5.2 Thus the lay-devotees of Kosambî did not salute any more the Bhikkhus of Kosambî, nor did they rise from their seats before. them (&c., down to:) nor gave them food when they came on their walks for alms.
Then the Bhikkhus of Kosambî, when they were no more honoured (&c., down to:) and hospitably [315] received by the lay-devotees of Kosambî, said to each other: 'Well, friends, let us go to Sāvatthi and let us settle there that question before the Blessed One.' And the Bhikkhus of Kosambî put their resting-places in order, took up their alms-bowls and their robes, and went forth to Sāvatthi.
5.3 And the venerable Sāriputta heard: Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Saṅgha, are coming to Sāvatthi.' And the venerable Sāriputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sāriputta said to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are coming to Sāvatthi. How am I to behave, Lord, towards those Bhikkhus?'
'Well, Sāriputta, you must side with those who are right according to the Dhamma.'
'But how shall I discern, Lord, what is right and what is wrong?'
5.4 'There are eighteen things, Sāriputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Sāriputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathāgata to have been taught and spoken by the Tathāgata, or declares something taught and spoken by the Tathāgata not to have been taught and spoken by the Tathāgata, or declares what has not been [316] practised by the Tathāgata to have been practised by the Tathāgata, or declares something practised by the Tathāgata not to have been practised by the Tathāgata, or declares what has not been ordained by the Tathāgata to have been ordained by the Tathāgata, or declares something ordained by the Tathāgata not to have been ordained by the Tathāgata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions[21], or declares a grave offence [22] to be a not grave offence, or declares an offence that is not grave to be a grave offence,--these are the eighteen things, Sāriputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma.
5.5 'And there are eighteen things, Sāriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Sāriputta, a Bhikkhu declares what is not Dhamma to be not [317] Dhamma, or declares what is Dhamma to be Dhamma (&c., down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave,--these are the eighteen things, Sāriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.'
5.6 And the venerable Mahāmoggallāna heard (&c., as in §3--5)--and the venerable Mahākassapa heard, &c.--and the venerable Mahākakkāna heard, &c.--and the venerable Mahākotthita[23] heard, &c.--and the venerable Mahākappina heard, &c.--and the venerable Mahākunda heard, &c.--and the venerable Anuruddha heard, &c.--and the venerable Revata heard, &c.--and the venerable Upāli heard, &c.--and the venerable Ânanda heard, &c.--and the venerable Rāhula heard (&c., as above).
5.7 And Mahāpagāpati Gotamî heard: 'Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Saṅgha, are coming to Sāvatthi.' And Mahāpagāpati Gotamî went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him Mahāpagāpati Gotamî said to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are coming to Sāvatthi. How am I to behave, Lord, towards those Bhikkhus?'
'Well, Gotamî, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, [318] then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma; and whatever the Bhikkhunîsamgha has to apply for to the Bhikkhusamgha[24], for all that you must apply to the party of those who are right.'
5.8 And Anātha-pindika the householder heard (&c., as in 3, down to:). 'How am I to behave, Lord, towards those Bhikkhus?'
'Well, householder, bestow gifts on both sides; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.'
5.9 And Visākhā Migāramātā heard, &c.[25]
5.10 And the Bhikkhus of Kosambî in due course came to Sāvatthi. And the venerable Sāriputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sāriputta said to the Blessed One: 'Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the constant raisers of questions before the Saṅgha, have arrived at Sāvatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus?'
'Well, Sāriputta, assign separate dwelling-places to them.'
[319] 'And if there be no separate dwelling-places, what are we to do then, Lord?'
'Then, Sāriputta, you must separate (some dwelling-places from the rest) and then assign them (to those Bhikkhus). But in no wise, Sāriputta, do I say that the dwelling-place of a senior Bhikkhu must be taken from him. He who does that, commits a dukkata offence.'
'And how are we to act, Lord, regarding (the distribution of) material gifts[26]?'
'Material gifts, Sāriputta, must be distributed among all in equal parts.'
5.11 And that Bhikkhu against whom expulsion had been pronounced, pondering over both Dhamma and Vinaya, came to the following conclusion: 'This is an offence; this is not no offence. I am an offender; I am not offenceless. I am expelled; I am not un-expelled. The sentence by which I have been expelled is lawful, unobjectionable, and valid.' Then that expelled Bhikkhu went to the expelled Bhikkhu's partisans; having approached them, he said to the partisans of the expelled Bhikkhu: 'This is an offence, friends; this is not no offence, &c. Come now, my venerable brethren, and restore me.'
5.12 Then the partisans of that expelled Bhikkhu took with them the expelled Bhikkhu, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. Sitting near him those Bhikkhus said to the Blessed One: 'Lord, this Bhikkhu, against whom expulsion has been pronounced, says, "This is an offence, friends (&c., [320] down to:) and restore me." What are we to do here, Lord?'
This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not unexpelled; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus.'
5.13 And the partisans of that expelled Bhikkhu, having restored that expelled Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having approached them, they said to the Bhikkhus who had pronounced that sentence: 'As regards that matter, friends, which gave origin to altercations among the Saṅgha, to contentions, discord, quarrels, divisions among the Saṅgha, to disunion among the Saṅgha, to separations among the Saṅgha, to schisms among the Saṅgha,--that Bhikkhu (who was concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Come, friends, let us declare now the re-establishment of concord among the Saṅgha in order to bring that matter to an end.'
Then the Bhikkhus who had pronounced that sentence of expulsion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him; sitting near him those Bhikkhus said to the Blessed One: 'Lord, those partisans of the expelled Bhikkhu have said to us: "As regards [321] that matter (&c., down to:) in order to bring that matter to an end." What are we to do here, Lord?'
5.14 'Since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been re-stored, let the Saṅgha, O Bhikkhus, declare the re-establishment of concord in order to bring that matter to an end. And this declaration is to be performed in this way: Let all brethren assemble together, both the sick and the healthy; no one is allowed to send his declaration of khanda[27] (and to stay away). When you have assembled, let a learned, competent Bhikkhu proclaim the following ñatti before the Saṅgha: "Let the Saṅgha, reverend Sirs, hear me. As regards that matter which gave origin to altercations among the Saṅgha, to contentions, discord, quarrels, divisions among the Saṅgha, to disunion among the Saṅgha, to separations among the Saṅgha, to schisms among the Saṅgha,--that Bhikkhu (concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. If the Saṅgha is ready, let the Saṅgha declare the re-establishment of concord in order to bring that matter to an end. This is the ñatti. Let the Saṅgha, reverend Sirs, hear me (&c.[28], down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the Saṅgha; the division that existed among the Saṅgha has been settled; the disunion that existed [322] among the Saṅgha has been settled. The Saṅgha is in favour (of this declaration); therefore you are silent; thus I understand." Then let the Saṅgha hold Uposatha and proclaim the Pātimokkha.'
6.
6.1 And the venerable Upāli[29] went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Upāli said to the Blessed One: 'Lord, if the Saṅgha, regarding a matter which has given origin to altercations (&c., down to:) to schisms among the Saṅgha, declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, is this declaration, Lord, lawful?'
'If the Saṅgha, Upāli, regarding a matter (&c., down to:) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,--this declaration, Upāli, is unlawful.'
'But if the Saṅgha, Lord, regarding a matter (&c., down to:) declares the re-establishment of concord, after having inquired -into that matter and after having got to the bottom of it,--is this declaration, Lord, lawful?'
'If the Saṅgha, Upāli, (&c., down to:) declares the re-establishment of concord, after having inquired [323] into that matter and after having got to the bottom of it,--this declaration, Upāli, is lawful.'
6.2 'How many kinds are there, Lord, of the re-establishment of concord among a Sāmgha?'
'There are the following two kinds, Upāli, of re-establishment of concord among a Saṅgha: Con-cord may be re-established, Upāli, in the letter, but not in the spirit, and concord may be' re-established both in the spirit and in the letter.
And in what case, Upāli, is concord re-established in the letter,' but not in the spirit? If the Saṅgha, Upāli, (&c., as above) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,--in this case, Upāli, concord is said to have been re-established in the letter, but not in the spirit.
'And in what case, Upāli, is concord re-established both in the spirit and in the letter? If the Saṅgha. Upāli, (&c., as above) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it,--in this case, Upāli, concord is said to have been re-established both in the spirit and in the letter. These, Upāli, are the two kinds of re-establishment of concord among a Saṅgha.'
6.3 And the venerable Upāli rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas:
'In the affairs of the Saṅgha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted? what Bhikkhu is then most worthy of the leadership?'
[324]'Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law,--for there is nothing for which they could censure him,
'Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly[30]. He does not disparage his cause by vain talk.
'So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise.
'Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail,
'By whom his rivals are annihilated, by whom many people receive instruction,--he does not for-sake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others;
'If he is charged with a mission, he takes it upon himself properly, and in the business of the Saṅgha (he does) what they tell him[31];--when a number of Bhikkhus despatches him (somewhere), he obeys [325] their command, but he does not think therefrom, "It is I who do this;"--
'In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for, both these expositions are well known to him[32]; he is versed in the rules about offence and atonement;--
'By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance,--all this he also knows, well versed in the Vibhaṅgas;--
'Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one:--such a Bhikkhu is the one who is then worthy of the leadership.'
End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambî.
End of the Mahāvagga.
[1] See Kullavagga I, t I, I, with our note.
[2] In the text sandhāya must be corrected into saddhāya; see Kullavagga XI, 1, 10.
[3] By associating with expelled Bhikkhus.
[4] By giving up his connection with expelled Bhikkhus.
[5] Asanantarikāya. Buddhaghosa: 'Ekekam āsanam antaram katvā nisîditabbam.'
[6] This enigmatic phrase will be found explained below, §19.
[7] See §2.
[8] Parimutthā. Buddhaghosa: 'Parimutthā ’ti mutthassatino.' Mutthassati cannot be connected with mûlha, as Childers supposes, but it is evidently mushitasmiriti (Kathāsarits. 56, 289; compare satisammosa, Mil. Pañha, p. 266). Thus it appears that parimuttha must be derived also from the root mush.
[9] These verses are inserted in the Dhammapada, vv. 3-6.
[10] That is to say, those who do not follow the Buddha's teaching. On this meaning of pare compare parappavādā at Mahā-parinibbāna Sutta V, 62. Professor Max Müller, who in the first edition of his translation of the Dhammapada (Buddhaghosa's Parables, p. lvi) has 'Some do not know that we must all come to an end here,' in the revised edition (Sacred Books of the East, vol. x) renders the phrase, 'The world does not know that we must all come to an end here.'
[11] The following three verses have also been inserted in the Dhammapada, vv. 328-330. The two first recur in the Khaggavisāna-sutta of the Sutta Nipāta, vv. 11, 12.
[12] On the juxtaposition of happiness with mindfulness, see the constantly repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the end). It would perhaps be better to read satîmā in the text, as Fausböll has done, metri causā.
[13] That is, who abdicates, and devotes himself in the forest to a hermit's life. This is given as the crucial instance of a happy life in the Gātaka Story, No. 10.
[14] Professor Fausböll reads in both verses mātaṅgarañño instead of mātaṅgaraññe.
[15] We have here the plural Anuruddhā, meaning Anuruddha and his friends. So in Kullavagga I, 13, 6 Sāriputtā means Sāriputta and Moggallāna.
[16] Khîrodakibhûtā can scarcely contain an allusion to the Milk Ocean (see Childers, s.v. khîrodaka). Milk and water is frequently chosen by the Indian poets as a type of the most perfect union.
[17] Compare the last poem in the Sutta Nipāta, and especially v. 1143.
[18] Compare IV, 1.
[19] Îsādanta; see Böhtlingk-Roth, sub voce îshā.
[20] Ubbālha; see Gātaka I, 300, and Mahāvagga III, 9, 1.
[21] Our translation of sāvasesa and anavasesa is entirely conjectural. By the exceptions alluded to here we believe that such clauses must be understood as, for instance, in the sixth Nissaggiya Rule the words: 'Except at the right season;--here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.'
[22] The term 'Dutthullā āpatti' is used also in the ninth Pākittiya Rule, and the Old Commentary there states that by 'grave offences' those belonging to the Pārāgika and Samghādisesa classes are understood.
[23] The name of this Thera is spelt in the MSS. Mahākotthita and Mahākotthita. In the Northern Buddhist works he is called Mahākaushthilya. In the Lalita Vistara (p. 1, ed. Calc.) Kaundilya is a misprint.
[24] See Kullavagga X, 1, 4, and the 59th Pākittiya Rule in the Bhikkhunî-pātimokkha.
[25] As in §8. Instead of 'Well, householder,' read 'Well, Visākhā.'
[26] Such as food, robes, &c.
[27] See II, 23.
[28] Here follows the repetition of the ñatti and the other solemn formulas belonging to a ñattidutiya kamma in the usual way.
[29] See the note at IX, 6, 1.
[30] The same idea is put into the Buddha's mouth in the Mahāparinibbāna Sutta I, 23, 24.
[31] We propose to read āhu nam yathā. This seems more satisfactory than the reading and the explanation found in Buddhaghosa's Atthakathā: 'yathā nāma āhunam āhutipindam samugganhanti (sic) evam api so somanassagāten’ eva ketasā samghassa kikkesu samuggaho.'
[32] For 'Exposition' the text has vibhaṅga, about the technical meaning of which see our Introduction, pp. xv seq. 'Both' refers to the Bhikkhuvibhaṅga and Bhikkhunîvibhaṅga. In the text, ubhayassa must be corrected into ubhay’ assa, i.e. ubhaye assa.
