X kosambakakkhandhako

At that time the Blessed One was staying at Kosambī, in Ghosita’s monastery.

And at that time, a certain monk fell into an offense.

He was of the view that that offense was (in fact) an offense. Other monks were of the view that it wasn’t an offense.

At a later time, he was of the view that the offense was not an offense, and the other monks were of the view that it was an offense.

Then the monks said to that [the first] monk, “Friend, you have fallen into an offense. Do you see that offense?”

“I have no offense that I should see, friends.”

Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense. [BMC]

But the monk was learned and erudite, had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training.

Then the monk went to his friends and companions and said, “This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side in accordance with the Dhamma the Vinaya.” [BMC]

So the monk was able to get his friends and companions to be on his side.

He sent a messenger to his friends and companions in the countryside, (saying,) “This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side in accordance with the Dhamma and Vinaya.”

So the monk was able to get his friends and companions in the countryside to be on his side.

Then those monks—followers of the suspended monk—went to the monks who had suspended him and said to them, “This is a non-offense. This is not an offense. That monk has not fallen into an offense. It’s not the case that he has fallen into an offense. He is unsuspended, not suspended. He was suspended with a non-Dhamma transaction—reversible, not fit to stand.”

When that was said, the monks who had suspended him said to his followers, “This is an offense. This is not a non-offense. That monk has fallen into an offense. It’s not the case that he has not fallen into an offense. He is suspended, not unsuspended. He was suspended with a Dhamma transaction—irreversible and fit to stand. Venerable sirs, don’t follow or attend to that suspended monk.”

Being told that by the monks who had suspended him, the followers of the suspended monk still followed and attended to him.

Then a certain monk went to the Blessed One, bowed down, and sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, here, a certain monk fell into an offense. He was of the view that that offense was (in fact) an offense. Other monks were of the view that it wasn’t an offense.

“At a later time, he was of the view that the offense was not an offense, and the other monks were of the view that it was an offense.

“Then the monks said to that (the first) monk, ‘Friend, you have fallen into an offense. Do you see that offense?’

“(He said,) ‘I have no offense that I should see, friends.’

“Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense.

“But the monk is learned and erudite, has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training.

“Then the monk went to his friends and companions and said, ‘This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side in accordance with the Dhamma and Vinaya.’

“So the monk was able to get his friends and companions to be on his side.

“He sent a messenger to his friends and companions in the countryside, (saying,) ‘This is a non-offense. This is not an offense. I have not fallen into an offense. It’s not the case that I have fallen into an offense. I am unsuspended, not suspended. I was suspended with a non-Dhamma transaction—reversible, not fit to stand. Be on my side in accordance with the Dhamma and Vinaya.’

“So the monk was able to get his friends and companions in the countryside to be on his side.

“Then those monks—followers of the suspended monk—went to the monks who had suspended him and said to them, ‘This is a non-offense. This is not an offense. That monk has not fallen into an offense. It’s not the case that he has fallen into an offense. He is unsuspended, not suspended. He was suspended with a non-Dhamma transaction—reversible, not fit to stand.’

“When that was said, the monks who had suspended him said to his followers, ‘This is an offense. This is not a non-offense. That monk has fallen into an offense. It’s not the case that he has not fallen into an offense. He is suspended, not unsuspended. He was suspended with a Dhamma transaction that is irreversible and fit to stand. Venerable sirs, don’t follow or attend to that suspended monk.’

“Being told that by the monks who had suspended him, the followers of the suspended monk still followed and attended to him.”

Then the Blessed One, (thinking,) “The Saṅgha of monks is split. The Saṅgha of monks is split,” got up from his seat and went to the monks who had suspended (the first monk), and sat down on a seat made ready.

Having sat down, he said to the monks who had suspended (the first monk), “Monks, don’t assume, (thinking,) ‘It’s clear to us. It’s clear to us,’ that in every case a monk should be suspended.

“Monks, there is the case where a monk falls into an offense.

“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.

“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.

“(They think,)‘If we suspend this monk for not seeing an offense, then we won’t do the Uposatha with him. We will do the Uposatha without him. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’

“Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.

“Monks, there is the case where a monk falls into an offense.

“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.

“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.’

“(They think,) ‘If we suspend this monk for not seeing an offense, then we won’t do the Invitation with him. We will do the Invitation without him.

“‘We won’t do Saṅgha transactions with him. We will do Saṅgha transactions without him.

“‘We won’t sit on (the same) seat with him. We will sit on a seat separate from him.

“‘We won’t sit having conjey with him.

We will sit having conjey separate from him.

“‘We won’t sit in the meal-hall with him.

We will sit in the meal-hall separate from him.

“‘We won’t dwell under the same roof with him. We will dwell under a roof separate from him.

“‘We won’t—in line with seniority—bow down to him, stand up to greet him, salute him with hands placed palm-to-palm over the heart, or perform form of respect due to superiors.

“‘From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’

“Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.”

Then the Blessed One, having explained the matter to the monks who had suspended (the first monk), got up from his seat, went to the followers of the suspended monk, and sat down on a seat made ready.

Having sat down he said to them, “Don’t think that, having fallen into an offense, (thinking,) ‘We haven’t fallen (into an offense). We haven’t fallen (into an offense),’ it should not be confessed.

“Monks, there is the case where a monk falls into an offense.

“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.

“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’

“(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.

“‘If these monks suspend me for not seeing an offense, then they won’t do the Uposatha with me. They’ll do the Uposatha without me. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’

“A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.

“Monks, there is the case where a monk falls into an offense.

“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.

“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’

“(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.

“‘If these monks suspend me for not seeing an offense, then they won’t do the Invitation with me. They’ll do the Invitation without me.

“‘They won’t do Saṅgha transactions with me. They’ll do Saṅgha transactions without me.

“‘They won’t sit on (the same) seat with me. They’ll sit on a seat separate from me.

“‘They won’t sit having conjey with me. They’ll sit having conjey separate from me.

“‘They won’t sit in the meal-hall with me. They’ll sit in the meal-hall separate from me.

“‘They won’t dwell under the same roof with me. They’ll dwell under a roof separate from me.

“‘They won’t—in line with seniority—bow down to me, stand up to greet me, salute me with hands placed palm-to-palm over the heart, or perform forms of respect due to superiors to me.

“‘From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’

“A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.”

Then the Blessed One, having explained the matter to the followers of the suspended monk, got up from his seat and left.

At that time the followers of the suspended monk were performing the Uposatha and Saṅgha transactions right there inside the territory,

while the monks who suspended (the first monk) were performing the Uposatha and Saṅgha transactions, having gone outside the territory.

Then a certain one of the monks who had suspended (the first monk) went to the Blessed One, bowed down, and sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, the followers of the suspended monk are performing the Uposatha and Saṅgha transactions right there inside the territory, while we monks who suspended (the first monk) are performing the Uposatha and Saṅgha transactions, having gone outside the territory.”

“If the followers of the suspended monk perform the Uposatha, do a Saṅgha transaction in that very same territory in accordance with the motion and announcement formulated by me, those transactions of theirs are in accordance with the Dhamma, irreversible, and fit to stand.

“If you, the monks who suspended (him) perform the Uposatha, do a Saṅgha transaction in that very same territory in accordance with the motion and announcement formulated by me, those transactions of yours are (also) in accordance with the Dhamma, irreversible, and fit to stand.

“Why is that?

“Those monks belong to a separate affiliation from you, and you belong to a separate affiliation from them. [BMC]

“There are these two grounds for being of a separate affiliation: Oneself makes oneself of a separate affiliation or a united Saṅgha suspends one for not seeing (an offense), for not making amends (for an offense), or for not relinquishing (an evil view). These are the two grounds for being of a separate affiliation.

“There are these two grounds for being of common affiliation: Oneself makes oneself of a common affiliation or a united Saṅgha restores one who has been suspended for not seeing (an offense), for not making amends (for an offense), or for not relinquishing (an evil view). These are the two grounds for being of common affiliation.”

And at that time, the monks were arguing, quarreling, and disputing in the meal-hall and in the village. They were showing inappropriate bodily and verbal actions toward each other—seizing one another with the hands.

People criticized and complained and spread it about, “How can the Sakyan contemplatives argue, quarrel, and dispute in the meal-hall and in the village, and show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?”

The monks heard the people criticizing, complaining, and spreading it about.

Those monks who were modest ... criticized and complained and spread it about, “How can the monks argue, quarrel, and dispute in the meal-hall and in the village, and show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?”

Then the monks reported the matter to the Blessed One.

“Is it true, monks, that you argue, ... in the meal-hall and in the village, ... seizing one another with the hands?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them ...

Having rebuked them, he gave a Dhamma talk and addressed the monks,

“When the Saṅgha is split and getting along in an uncourteous way, not in accordance with the Dhamma, then one should sit down in a seat (far enough apart from a member of the opposite faction) to the extent that, ‘We won’t exhibit any improper bodily action or verbal action to one another, we won’t seize one another with the hands.’

“When the Saṅgha is split and getting along in a courteous way in accordance with the Dhamma, one may sit down leaving the interval of a seat (from a member of the opposite faction).”

And at that time the monks were quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers.

They couldn’t resolve the issue.

Then a certain monk went to the Blessed One, bowed down, and sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, now the monks are quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers. It would be good if the Blessed One could go to them out of sympathy.”

The Blessed One acquiesced with silence.

Then the Blessed One went to the monks and sat down on a seat made ready.

Having sat down he said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”

When that was said, a certain non-Dhamma-declaring monk said to the Blessed One, “Wait, lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-&-now, lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”

A second time, the Blessed One said to the monks, “Enough, monks. Don’t argue. Don’t quarrel. Don’t make strife. Don’t dispute.”

A second time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-&-now, lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”

Then the Blessed One addressed the monks:

“Once, monks, in Bārāṇasī, Brahmadatta was the king of Kāsī—rich, prosperous, with many possessions, many troops, many vehicles, many territories, with fully-stocked armories & granaries.

“Dīghīti was the king of Kosala—poor, not very prosperous, with few possessions, few troops, few vehicles, few territories, with poorly-stocked armories & granaries.

“So Brahmadatta the king of Kāsī, raising a fourfold army, marched against Dīghīti the king of Kosala.

“Dīghīti the king of Kosala heard, ‘Brahmadatta the king of Kāsī, they say, has raised a fourfold army and is marching against me.’

“Then the thought occurred to him, ‘King Brahmadatta is rich, prosperous… with fully-stocked armories & granaries, whereas I am poor… with poorly-stocked armories & granaries.

“‘I am not competent to stand against even one attack by him. Why don’t I slip out of the city beforehand?’

“So, taking his chief consort, he slipped out of the city beforehand.

“Then King Brahmadatta, conquering the troops, vehicles, lands, armories, & granaries of King Dīghīti, lived in lordship over them.

“Meanwhile, King Dīghīti had set out for Bārāṇasī together with his consort and, traveling by stages, arrived there.

“There he lived with her on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.

“Not long afterwards, she became pregnant.

“She had a pregnancy wish of this sort: She wanted to see a fourfold army, armed and arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.

“She said to King Dīghīti, ‘Your highness, I am pregnant, and I have a pregnancy wish of this sort: I want to see a fourfold army, armed and arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’

“He said, ‘My queen, where is there for us—fallen on hard times—a fourfold army, armed and arrayed, standing on a parade ground, and water used for washing the swords?’

“‘If I don’t get this, your highness, I will die.’

“Now at that time the brahman adviser to King Brahmadatta was a friend of King Dīghīti.

“So King Dīghīti went to him and, on arrival, said, ‘Old friend, a lady friend of yours is pregnant, and she has a pregnancy wish of this sort: She wants to see a fourfold army, armed and arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’

“‘In that case, let me see her.’

“So King Dīghīti’s consort went to King Brahmadatta’s brahman adviser.

“When he saw her coming from afar, he rose from his seat, arranged his robe over one shoulder and, with his hands raised in salutation to her, exclaimed three times,

“‘Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! Don’t be worried, my queen. You will get to see a fourfold army, armed and arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’

“Then he went to King Brahmadatta and, on arrival, said to him, ‘Your highness, signs have appeared such that tomorrow at dawn a fourfold army, armed and arrayed, should stand on a parade ground and that the swords should be washed.’

“So King Brahmadatta ordered his people, ‘I say, then: Do as the brahman adviser says.’

“Thus King Dīghīti’s chief consort got to see a fourfold army, armed and arrayed, standing on a parade ground at dawn, and got to drink the water used for washing the swords.

“Then, with the maturing of the fetus, she gave birth to a son.

“They named him Dīghāvu [LongLife].

“Not long afterwards, Prince Dīghāvu reached the age of discretion.

“The thought occurred to King Dīghīti, ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. If he finds out about us, he will have all three of us killed. Why don’t I send Prince Dīghāvu to live outside of the city?’

“So King Dīghīti of Kosala had Prince Dīghāvu go and live outside of the city.

“Living there, he in no long time learned all the crafts.

“Now at that time King Dīghīti’s barber had gone over to King Brahmadatta.

“He saw King Dīghīti, together with his consort, living on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.

“On seeing them, he went to King Brahmadatta and, on arrival, said to him, ‘Your highness, King Dīghīti of Kosala, together with his consort, is living on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.’

“So King Brahmadatta ordered his people, ‘I say, then: Go fetch King Dīghīti together with his consort.’

“Responding, ‘As you say, your highness,’ to the king, they went and fetched King Dīghīti together with his consort.

“Then King Brahmadatta ordered his people, ‘I say, then: Having bound King Dīghīti & his consort with a stout rope with their arms pinned tightly against their backs, and having shaved them bald, march them to a harsh-sounding drum from street to street, crossroads to crossroads, evict them out the south gate of the city and there, to the south of the city, cut them into four pieces and bury them in holes placed in the four directions.’

“Responding, ‘As you say, your highness,’ to the king, the king’s people bound King Dīghīti & his consort with a stout rope, pinning their arms tightly against their backs, shaved them bald, and marched them to a harsh-sounding drum from street to street, crossroads to crossroads.

“Then the thought occurred to Prince Dīghāvu, ‘It’s been a long time since I saw my mother & father. What if I were to go see them?’

“So he entered Bārāṇasī and saw his mother & father bound with a stout rope, their arms pinned tightly against their backs, their heads shaven bald, being marched to a harsh-sounding drum from street to street, crossroads to crossroads, and he went to them.

“King Dīghīti saw Prince Dīghāvu coming from afar, and on seeing him, said, ‘Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.’

“When this was said, the people said to him, ‘This King Dīghīti has gone crazy. He’s talking nonsense. Who is Dīghāvu? Why is he saying, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”?’

“‘I say: I’m not crazy or talking nonsense. He who knows will understand.’

“Then a second time… a third time he said, ‘Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.’

“A third time, the people said to him, ‘This King Dīghīti has gone crazy. He’s talking nonsense. Who is Dīghāvu? Why is he saying, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”?’

“‘I say: I’m not crazy or talking nonsense. He who knows will understand.’

“Then the king’s people, having marched King Dīghīti together with his chief consort to a harsh-sounding drum from street to street, crossroads to crossroads, evicted them out the south gate of the city and there, to the south of the city, cut them into four pieces, buried them in holes placed in the four directions, stationed guards, and left.

“Then Prince Dīghāvu, having entered Bārāṇasī, brought out some liquor and got the guards to drink it.

“When they had fallen down drunk, he collected sticks, made a pyre, raised the bodies of his mother & father onto the pyre, set fire to it, and then circumambulated it three times with his hands raised in salutation.

“Now at that time, King Brahmadatta had gone up to the terrace on top of his palace.

“He saw Prince Dīghāvu circumambulating the pyre three times with his hands raised in salutation, and on seeing him, the thought occurred to him, ‘Doubtlessly this person is a relative or blood-kinsman of King Dīghīti. Ah, how unfortunate for me, for there is no one who will tell me what this means!’

“Then Prince Dīghāvu, having gone into the wilderness and having cried & wept as much as he needed to, dried his tears and entered Bārāṇasī. Going to an elephant stable next to the king’s palace, he said to the chief elephant trainer, ‘Teacher, I want to learn this craft.’

“‘In that case, young man, you may learn it.’

“Then, rising in the last watch of the night, Prince Dīghāvu sang in a sweet voice and played the lute in the elephant stable.

“King Brahmadatta, rising in the last watch of the night, heard the sweet-voiced singing and lute-playing in the elephant stable. On hearing it, he asked his people, ‘I say: Who was that, rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?’

“‘Your highness, a young man—the student of such-and-such an elephant trainer, rising in the last watch of the night, was singing in a sweet voice and playing a lute in the elephant stable.’

“‘I say, then: Go fetch that young man.’

“Responding, ‘As you say, your highness,’ to the king, they went and fetched Prince Dīghāvu.

“Then King Brahmadatta said to Prince Dīghāvu, ‘I say, my young man: Was that you rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?’

“‘Yes, your highness.’

“‘I say then, my young man: Sing and play the lute.’

“Responding, ‘As you say, your highness,’ to the king and seeking to win favor, Prince Dīghāvu sang with a sweet voice and played the lute.

“Then King Brahmadatta said to him, ‘I say: You, my young man, are to stay and attend to me.’

“‘As you say, your highness,’ Prince Dīghāvu responded to the king.

“Then he rose in the morning before King Brahmadatta, went to bed in the evening after him, did whatever the king ordered, always acting to please him, speaking politely to him.

“And it was not long before King Brahmadatta placed the prince close to him in a position of trust.

“Then one day King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man: Harness the chariot. I’m going hunting.’

“Responding, ‘As you say, your highness,’ to the king, Prince Dīghāvu harnessed the chariot and then said to King Brahmadatta, ‘Your chariot is harnessed, your highness. Now is the time for you to do as you see fit.’

“Then King Brahmadatta mounted the chariot, and Prince Dīghāvu drove it.

“He drove it in such a way that the king’s entourage went one way, and the chariot another.

“Then, after they had gone far, King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man: Unharness the chariot. I’m tired. I’m going to lie down.’

“Responding, ‘As you say, your highness,’ to the king, Prince Dīghāvu unharnessed the chariot and sat down cross-legged on the ground.

“Then King Brahmadatta lay down, placing his head on Prince Dīghāvu’s lap.

“As he was tired, he went to sleep right away.

“Then the thought occurred to Prince Dīghāvu: ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!’ He drew his sword from his scabbard.

“But then he thought, ‘My father told me, as he was about to die, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.” It would not be proper for me to transgress my father’s words.’ So he put his sword back in its scabbard.

“A second time… A third time the thought occurred to Prince Dīghāvu: ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!’ He drew his sword from his scabbard.

“A third time, he thought, ‘My father told me, as he was about to die, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.” It would not be proper for me to transgress my father’s words.’ So once again he put his sword back in its scabbard.

“Then King Brahmadatta suddenly got up—frightened, agitated, unnerved, and alarmed.

“Prince Dīghāvu said to him, ‘Your highness, why have you gotten up suddenly—frightened, agitated, unnerved, and alarmed?’

“‘I say, my young man: Just now as I was dreaming, Prince Dīghāvu—son of Dīghīti, king of Kosala—struck me down with a sword. That’s why I got up suddenly—frightened, agitated, unnerved, and alarmed.’

“Then Prince Dīghāvu, grabbing King Brahmadatta by the head with his left hand, and drawing his sword from its scabbard with his right, said, ‘I, your highness, am that very Prince Dīghāvu, son of Dīghīti, king of Kāsī. You have done us great harm. You have seized our troops, vehicles, lands, armories, and granaries. And it was because of you that my mother & father were killed. Now is my chance to wreak vengeance!’

“So King Brahmadatta, dropping his head down to Prince Dīghāvu’s feet, said, ‘Grant me my life, my dear Dīghāvu! Grant me my life, my dear Dīghāvu!’

“‘Who am I that I would dare grant life to your highness? It is your highness who should grant life to me!’

“‘In that case, my dear Dīghāvu, you grant me my life and I grant you your life.’

“Then King Brahmadatta and Prince Dīghāvu granted one another their lives and, taking one another by the hands, swore an oath to do one another no harm.

“Then King Brahmadatta said to Prince Dīghāvu, ‘In that case, my dear Dīghāvu, harness the chariot. We will go on.’

“Responding, ‘As you say, your highness,’ to the king, Prince Dīghāvu harnessed the chariot and then said to King Brahmadatta, ‘Your chariot is harnessed, your highness. Now is the time for you to do as you see fit.’

“Then King Brahmadatta mounted the chariot, and Prince Dīghāvu drove it.

“He drove it in such a way that it was not long before they met up with the king’s entourage.

“Then King Brahmadatta, having entered Bārāṇasī, had his ministers & councilors convened and said to them, ‘I say, then. If you were to see Prince Dīghāvu, the son of Dīghīti, the king of Kosala, what would you do to him?’

“Different ministers said, ‘We would cut off his hands, your highness’—‘We would cut off his feet, your highness’—‘We would cut off his hands & feet, your highness’—‘We would cut off his ears, your highness’—‘We would cut off his nose, your highness’—‘We would cut off his ears & nose, your highness’—‘We would cut off his head, your highness.’

“Then the king said, ‘This, I say, is Prince Dīghāvu, the son of Dīghīti, the king of Kāsī. You are not allowed to do anything to him. It was by him that my life was granted to me, and it was by me that his life was granted to him.’

“Then King Brahmadatta said to Prince Dīghāvu, ‘What your father said to you as he was about to die—“Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”—in reference to what did he say that?’

“‘What my father said to me as he was about to die—“Don’t be far-sighted”—“Don’t bear vengeance for a long time” is what he was saying to me as he was about to die.

“‘And what he said to me as he was about to die—“Don’t be near-sighted”—“Don’t be quick to break with a friend” is what he was saying to me as he was about to die.

“‘And what he said to me as he was about to die—“For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”—My mother & father were killed by your highness. If I were to deprive your highness of life, those who hope for your highness’s well-being would deprive me of life. And those who hope for my well-being would deprive them of life. And in that way vengeance would not be settled by vengeance.

“‘But now I have been granted my life by your highness, and your highness has been granted your life by me. And in this way vengeance has been settled by non-vengeance. That is what my father was saying to me as he was about to die.’

“Then King Brahmadatta said, ‘Isn’t it amazing! Isn’t it astounding! How wise this Prince Dīghāvu is, in that he can understand in full the meaning of what his father said in brief!’ So he returned his father’s troops, vehicles, lands, armories, & granaries to him, and gave him his daughter in marriage.

“Such, monks, is the forbearance & gentleness of kings who wield the scepter, who wield the sword.

“So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will be their equal in forbearance & gentleness.”

A third time, the Blessed One said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”

A third time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-&-now, lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”

Then the Blessed One, (thinking,) “These worthless men are hopeless—they’re not easy to convince,” got up from his seat and left.

The first recitation section, on Dīghāvu, (is finished).

Then, early in the morning, the Blessed One put on his robes and, carrying his bowl and outer robes, went into Kosambī for alms.

Having gone for alms in Kosambī, after returning from the almsround, after the meal, having set his dwelling in order, taking his robes & bowl, standing in the midst of the Saṅgha he recited these verses:

The sound of the crowd,

men on the same level:

No-one thinks himself a fool.

Though the Saṅgha is splitting,

No-one can think of anything better.

Totally forgotten:

the words of the wise—

declaring the right range of speech.

They stretch out their mouths

as far as they want.

Where it will lead

they don’t know.

‘He insulted me,

hit me,

beat me,

robbed me’

—for those who brood on this,

hostility isn’t stilled.

‘He insulted me,

hit me,

beat me,

robbed me’—

for those who don’t brood on this,

hostility is stilled.

Hostilities aren’t stilled

through hostility,

regardless.

Hostilities are stilled

through non-hostility:

this, an unending truth.

Unlike those who don’t realize

that we’re here on the verge

of perishing,

those who do:

their quarrels are stilled. [=Dhp 3-6]

Bone-breakers, killers,

robbers, cattle & horse thieves,

Those who plunder the land:

Even they have their fellowship.

Why shouldn’t you have yours?

If you gain a mature companion—

a fellow traveler,

right-living,

enlightened—

overcoming all dangers

go with him,

gratified,

mindful.

If you don’t gain a mature companion—

a fellow traveler,

right-living,

enlightened—

go alone like a king renouncing his kingdom,

like the elephant in the Mātaṅga wilds, his herd.

Going alone is better,

there’s no companionship with a fool.

Go alone,

doing no evil,

at peace,

like the elephant in the Mātaṅga wilds. [=Dhp 328-330]

Having recited these verses while standing in the midst of the Saṅgha, the Blessed One went to Bālakaloṇakāraka Village.

At that time, Ven. Bhāgu was living near Bālakaloṇakāraka Village.

Ven. Bhāgu saw the Blessed One coming from afar, and on seeing him laid out a seat. Having set out water for washing his feet, a foot-stool, and a foot-washing block, he went out to receive his robes & bowl.

The Blessed One sat down on the seat laid out and washed his feet.

Ven. Bhagu, having bowed to the Blessed One, sat to one side.

As he was sitting there, the Blessed One said to him, “Is it agreeable, monk? Are you getting by? Are you tired from going for alms?”

“It’s tolerable, lord. I’m getting by. And I’m not tired from going for alms.”

Then the Blessed One, having instructed, urged, roused, and encouraged Ven. Bhagu with a Dhamma talk, got up from his seat and went to the Eastern Bamboo Park.

At that time, Ven. Anuruddha, Ven. Nandiya, and Ven. Kimbila were staying in the Eastern Bamboo Park.

The park warden saw the Blessed One coming in the distance and on seeing him said to him, “Contemplative, don’t enter the park. There are three young men living there, desiring their own (welfare). Don’t make them uncomfortable.”

Ven. Anuruddha heard the park warden conversing with the Blessed One and, on hearing them, said to the park warden, “Friend park warden, don’t keep out the Blessed One. Our Teacher, the Blessed One, has arrived.”

Then Ven. Anuruddha went to Ven. Nandiya and Ven. Kimbila and, on arrival, said to them, “Come out, venerables! Come out, venerables! Our Teacher, the Blessed One has arrived.”

Then Ven. Anuruddha, Ven. Nandiya, and Ven. Kimbila went out to greet the Blessed One. One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stool, and a foot-washing block.

The Blessed One sat down on the seat laid out and washed his feet.

Having bowed down to the Blessed One, they also sat to one side.

As they were sitting there, the Blessed One said to Ven. Anuruddha, “Is it tolerable for you, Anuruddha1? Are you getting by? Are you tired from going for alms?”

1. The Buddha uses the plural form Anuruddha’s name as a form of address here, meaning that he is addressing Anuruddha and the others.

“It’s tolerable, lord. We’re getting by. And we’re not tired from going for alms.”

“But, Anuruddha, are you living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection?”

“Indeed, lord, we are living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection.”

“But, Anuruddha, how are you living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection?”

“Here, lord, the thought occurs to us, ‘It’s a gain for me, a great gain, that I am living with companions of this sort in the holy life.’

“We are set on bodily acts of good will with regard to these (other two) venerable ones, to their faces and behind their backs.

“We are set on verbal and mental acts of good will with regard to these (other two) venerable ones, to their faces and behind their backs.

“The thought occurs to us, ‘Why don’t I, having put aside my own thoughts, conduct myself in line with the thoughts of these venerable ones.’

“And having put aside my own thoughts, I do conduct myself in line with the thoughts of these venerable ones.

“Our bodies are separate, lord, but we are as if one in mind.”

Ven. Nandiya and Ven. Kimbila said to the Blessed One, “Here, lord, the thought occurs to us also, ‘It’s a gain for me, a great gain, that I am living with companions of this sort in the holy life.’ We are set on bodily acts of good will with regard to these (other two) venerable ones, to their faces and behind their backs. We are set on verbal and mental acts of good will with regard to these (other two) venerable ones, to their faces and behind their backs. The thought occurs to us, ‘Why don’t I, having put aside my own thoughts, conduct myself in line with the thoughts of these venerable ones.’ And having put aside my own thoughts, I do conduct myself in line with the thoughts of these venerable ones. Our bodies are separate, lord, but we are one in mind, as it were.

“This, lord, is how we are living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection.”

“But, Anuruddha, do you remain heedful, ardent, and resolute?”

“Indeed, lord, we remain heedful, ardent, and resolute.”

“But, Anuruddha, how do you remain heedful, ardent, and resolute?”

“Here, lord, whichever of us returns first from going to the village for alms arranges the seats; sets out water for washing the feet, a foot-stool, and a foot-washing block; washes the refuse bucket and sets it out; and sets out water for drinking and water for using.

“Whoever returns afterwards from going to the village for alms eats the left-overs—if there are any and if he wants to—and if not he throws them out in a place where there are no crops, or dumps them into water without living beings in it.

“He picks up the seats; puts away the water for washing the feet, foot-stool, and foot-washing block; washes and puts away the refuse bucket; puts away the water for drinking and water for using; and sweeps the meal-hall.

“Whoever sees that the drinking-water pitcher, using-water pitcher, or rinsing-water pitcher (in the bathroom) are low or empty refills it.

“If it occurs to him, ‘It’s too much for me,’ calling another by waving—using hand signals—we refill it.

“Thus, lord, we don’t, for that reason, break out into speech.

“And every five days we spend the whole night sitting together discussing the Dhamma.

“That’s how we remain heedful, ardent, and resolute.”

Then the Blessed One, having instructed, urged, roused, and encouraged Ven. Anuruddha, Ven. Nandiya, and Ven. Kimila with a Dhamma talk, got up from his seat and set out on a wandering tour toward Pārileyyaka, and, wandering by stages, arrived at Pārileyyaka.

There he stayed in Pārileyyaka in the protected forest grove at the root of the auspicious Sal tree.

Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness:

“Before, I was living unpleasantly, hemmed in by those Kosambī monks—quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha.

“Now I’m alone, without a second. I live pleasantly and in ease, away from those Kosambī monks—quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha.”

It so happened that a certain bull elephant was living hemmed in by elephants, cow-elephants, calf-elephants, and baby elephants.

He fed off grass with cut-off tips.

They chewed up his stash of broken-off branches.

He drank disturbed water.

And when he went down to his bathing place, cow-elephants went along, banging up against his body.

The thought occurred to him: “I now live hemmed in by elephants, cow-elephants, calf-elephants, and baby elephants. I feed off grass with cut-off tips. They chew up my stash of broken-off branches. I drink disturbed water. And when I go down to my bathing place, cow-elephants go along, banging up against my body.

“What if I were to live alone, apart from the crowd?”

So the bull elephant, leaving the herd, went to Pārileyyaka, to the protected forest grove and the root of the auspicious sal tree. He went to the Blessed One and on arrival brought drinking water and washing water for the Blessed One with his trunk and kept the grass down.

Then this train of thought arose in the awareness of the bull elephant, “Before, I lived unpleasantly—hemmed in by elephants, cow-elephants, calf-elephants, and baby elephants. I fed off grass with cut-off tips. They chewed up my stash of broken-off branches. I drank disturbed water. And when I went down to my bathing place, cow-elephants went along, banging up against my body.

“But now I’m alone, without a second. I live pleasantly—not hemmed in by elephants, cow-elephants, calf-elephants, and baby elephants.”

Then the Blessed One, realizing his own seclusion and knowing the train of thought in the bull elephant’s awareness, on that occasion exclaimed:

“This

harmonizes

mind with mind—

the great one’s with the great one’s—

the elephant with tusks like chariot poles:

that each finds joy,

alone,

in the forest.”

Then the Blessed One, having stayed at Pārileyyaka as long as he liked, set out on a wandering tour toward Sāvatthī and, wandering by stages, arrived at Sāvatthī.

There at Sāvatthī he stayed in Jeta’s grove, Anāthapiṇḍika’s monastery.

Then the thought occurred to the lay-followers of Kosambī,

“These masters, the Kosambī monks, have done us a lot of harm.

“Annoyed by them, the Blessed One left.

“Let’s not bow down to them, stand up to greet them, salute them with hands placed palm-to-palm over the heart, honor them, show them respect, venerate them, do homage to them, or give them alms when they approach.

“Thus not honored by us, nor shown respect, venerated, nor done homage to, being brushed off rudely, will leave or disrobe or regain the confidence of the Blessed One.”

So the lay-followers of Kosambī didn’t bow down to the Kosambī monks, stand up to greet them, salute them with hands placed palm-to-palm over the heart, honor them, show them respect, venerate them, do homage to them, or give them alms when they approached.

And the thought occurred to the Kosambī monks as they were not being honored by the lay-followers of Kosambī, nor shown respect, venerated, nor done homage to, and being brushed off rudely, “Friends, let’s go to Sāvatthī and settle this issue in the Blessed One’s presence.”

Then the Kosambī monks, having set their lodgings in order, taking their robes & bowls, went to Sāvatthī.

Ven. Sāriputta heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”

Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.

As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.

“How am I to behave with regard to these monks?”

“In that case, Sāriputta, take your stance in line with the Dhamma.”

“And how should I know what is Dhamma and what is not-Dhamma?”

“Sāriputta, there are these eighteen grounds by which a speaker of not-Dhamma is to be known.

“Here, Sāriputta, a monk explains not-Dhamma as ‘Dhamma’, Dhamma as ‘not-Dhamma’, not-Vinaya as ‘Vinaya’, Vinaya as ‘not-Vinaya’,

“what was not spoken, not mentioned by the Tathāgata as ‘spoken, mentioned by the Tathāgata’, what was spoken, mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’,

“what was not regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’, what was regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’,

“what was not formulated by the Tathāgata as ‘formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘not formulated by the Tathāgata’,

“a non-offense as ‘an offense’, an offense as ‘a non-offense’,

“a light offense as ‘a heavy offense’, a heavy offense as ‘a light offense’,

“an offense leaving a remainder as ‘an offense leaving no remainder’, an offense leaving no remainder as ‘an offense leaving a remainder’,

“a serious offense as ‘a not-serious offense’, a not-serious offense as ‘a serious offense.’

“These are the eighteen grounds by which a speaker of not-Dhamma is to be known.

“There are these eighteen grounds by which a speaker of Dhamma is to be known.

“Here, Sāriputta, a monk explains not-Dhamma as ‘not-Dhamma’, Dhamma as ‘Dhamma’, not-Vinaya as ‘not-Vinaya’, Vinaya as ‘Vinaya’,

“what was not spoken, not mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’, what was spoken, mentioned by the Tathāgata as ‘spoken, mentioned by the Tathāgata’,

“what was not regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’, what was regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’,

“what was not formulated by the Tathāgata as ‘not formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘formulated by the Tathāgata’, a non-offense as ‘a non-offense’, an offense as ‘an offense’,

“a light offense as ‘a light offense’, a heavy offense as ‘a heavy offense’,

“an offense leaving a remainder as ‘an offense leaving a remainder’, an offense leaving no remainder as ‘an offense leaving no remainder’,

“a serious offense as ‘a serious offense’, a not-serious offense as ‘a not-serious offense.’

“These are the eighteen grounds by which a speaker of Dhamma is to be known.”

Ven. Mahā Moggallāna heard ...

Ven. Mahā Kassapa … Ven. Mahā Kaccāna … Ven. Mahā Koṭṭhita … Ven. Mahā Kappina … Ven. Mahā Cunda … Ven. Anuruddha … Ven. Revata … Ven. Upāli … Ven. Ānanda … Ven. Rāhula heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”

Then Ven. Rāhula went to the Blessed One and, on arrival, bowed down and sat to one side.

As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.

“How am I to behave with regard to these monks?”

“In that case, Rāhula, take your stance in line with the Dhamma.”

“And how should I know what is Dhamma and what is not-Dhamma?”

“Rāhula, there are these eighteen grounds by which a speaker of not-Dhamma is to be known. … These are the eighteen grounds by which a speaker of not-Dhamma is to be known.

“There are these eighteen grounds by which a speaker of Dhamma is to be known. ... These are the eighteen grounds by which a speaker of Dhamma is to be known.”

Mahāpajāpatī Gotamī heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”

Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side.

As she was standing there, she said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. How am I to behave with regard to these monks?”

“In that case, Gotamī, listen to the Dhamma from both sides. Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma. And whatever the Saṅgha of bhikkhunīs expects from the Saṅgha of bhikkhus should all be expected from the side of those who speak Dhamma.”

Anāthapiṇḍika the householder heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”

Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. How am I to behave with regard to these monks?”

“In that case, householder, give gifts to both sides. Having given gifts to both sides, listen to the Dhamma from both sides. Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma.”

Visākhā, Migāra’s Mother, heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.”

Then Visākhā, Migāra’s Mother, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As she was sitting there, she said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. How am I to behave with regard to these monks?”

“In that case, Visākhā, give gifts to both sides. Having given gifts to both sides, listen to the Dhamma from both sides. Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma.”

Then the Kosambī monks, traveling by stages, arrived at Sāvatthī.

Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.

As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, have arrived at Sāvatthī. How am I to behave with regard to their lodgings?”

“In that case, Sāriputta, vacant lodgings are to be given to them.”

“And if there are no vacant lodgings, what should I do?”

“In that case, they are to be given after having made them vacant. But in no way do I say that a senior monk’s lodging should be preempted. Whoever should preempt it: an offense of wrong doing.”

“And how am I to act with regard to material gifts?”

“Material gifts are to be divided equally among all.”

Then the thought occurred to the suspended monk as he was contemplating the Dhamma and Vinaya, “This is an offense, not a non-offense. I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. I am suspended. It’s not the case that I’m not suspended. I was suspended with a Dhamma transaction that is irreversible and fit to stand.”

So the suspended monk went to his followers and, on arrival, said to them,

“Friends, this is an offense, not a non-offense. I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. I am suspended. It’s not the case that I’m not suspended. I was suspended with a Dhamma transaction that is irreversible and fit to stand. Come, venerable sirs, restore me.”

Then the followers of the suspended monk, taking him along, went to the Blessed One. On arrival, they bowed down and sat to one side.

As they were sitting there, they said to the Blessed One, “Lord, this suspended monk says, ‘This is an offense, not a non-offense. I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. I am suspended. It’s not the case that I’m not suspended. I was suspended with a Dhamma transaction that is irreversible and fit to stand. Come, venerable sirs, restore me.’ What should be done?”

“Monks, that is an offense, not a non-offense. This monk has fallen into an offense. It’s not the case that he hasn’t fallen into an offense. He is suspended. It’s not the case that he’s not suspended. He was suspended with a Dhamma transaction that is irreversible and fit to stand. Because this monk, fallen into an offense, suspended, sees the offense: In this case, monks, restore him.”

Then the followers of the suspended monk, having restored him, went to the monks who suspended him and, on arrival said to them,

“Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha:

“That monk did fall into an offense and was suspended but (now) has seen his offense and been restored.

“Friends, for the sake of settling this matter, let’s perform a Saṅgha-unification.”

Then the monks who had suspended (the monk) went to the Blessed One and, on arrival, bowed down and sat to one side.

As they were sitting there, they said to the Blessed One, “Lord, the followers of the suspended monk say, ‘Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha:

“‘That monk did fall into an offense and was suspended but (now) has seen his offense and been restored. Friends, for the sake of settling this matter, let’s perform a Saṅgha-unification.’ What should be done?”

“Because the monk, fallen into an offense, suspended, has seen the offense, and has been restored: then in that case, monks, for the sake of settling this matter, a Saṅgha-unification should be performed.

“This is how it should be performed:

“One and all should gather together, the ill and the not-ill. Consent is not to be conveyed for anyone.

“Having gathered them, an experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk who fell into an offense and was suspended has seen his offense and been restored.

“‘If the Saṅgha is ready, it should—as this matter has been settled—perform a Saṅgha-unification.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk who fell into an offense and was suspended has seen his offense and been restored.

“‘As this matter has been settled, the Saṅgha is performing a Saṅgha-unification.

“‘He to whom—as this matter has been settled—the performing of the Saṅgha-unification is agreeable should remain silent. He to whom it is not agreeable should speak.

“‘As this matter has been settled, the Saṅgha has performed a Saṅgha-unification. The schism in the Saṅgha is settled, the split in the Saṅgha is settled, the falling apart in the Saṅgha is settled, the separation in the Saṅgha is settled.

“‘This is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.’

“Immediately the Uposatha is to be done, the Pāṭimokkha is to be recited.”

On that occasion Ven. Upāli went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, if the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, is that a Dhamma Saṅgha-unification?”

“Upāli, when the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is a non-Dhamma Saṅgha-unification.”

“But, lord, if the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, is that a Dhamma Saṅgha-unification?”

“Upāli, when the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is a Dhamma Saṅgha-unification.”

“Lord, how many Saṅgha-unifications are there?”

“Upāli, there are two Saṅgha-unifications: There is the Saṅgha-unification devoid of meaning, endowed with words; and there is the Saṅgha-unification endowed with meaning and endowed with words.

“And, Upāli, which is the Saṅgha-unification devoid of meaning, endowed with words?

“Upāli, when the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is called a Saṅgha-unification devoid of meaning, endowed with words.

“And, Upāli, which is the Saṅgha-unification endowed with meaning and endowed with words?

“Upāli, when the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is called a Saṅgha-unification endowed with meaning and endowed with words.

“Upāli, these are the two Saṅgha-unifications.”

Then Ven. Upāli, having gotten up from his seat, arranged his robe over one shoulder, and raised his hands over the heart to the Blessed One, addressed him in verse,

“Regarding the duties of the Saṅgha,

deliberations and arisen matters

under consideration:

In this case,

in what manner

should a man doing great benefit act?

How is a monk

worthy in his efforts?”

[The Buddha:] “First of all,

for one faultless in virtue,

well-considered in conduct,

with senses well-restrained,

his enemies, insulting him,

can’t criticize him with regard to a rule,

for he has nothing

by which they could criticize him.

One such as this,

established in purity of virtue

he’s fearless,

able to speak,

goes intrepid into the assembly,

doesn’t abandon the purpose,

speaking to the point.

Thus, when asked a question

in the assembly,

he’s neither burned (with anxiety,)

nor abashed.

Speaking at the proper time,

a worthy explanation,

sensible, he delights the assembly

of those who know.

He’s respectful of more senior monks,

but confident in his own teacher’s teaching:

able to investigate,

familiar with what should be spoken,

clever with regard to

the weak points of his opponents,

by which his opponents meet with censure

and the people go along

with the explanation.

He doesn’t give up

his own position,

that solves the problem without harm.

Able to take up errands,

and whatever they tell him

with regard to the duties of the Saṅgha,

he acts and speaks,

sent by the group of monks,

without the thought,

‘I’m acting.’

He is learned

in both Vibhaṅgas,

concerning the extent to which

one falls into a base (for an offense),

and how one with an offense

emerges from it.

How one behaves,

such that he gets expelled;

for one who has been expelled,

how he should behave;

rehabilitation

for one who has done his penance:

Proficient in the Vibhaṅgas,

he knows this too.

He’s respectful of the monks

more senior than himself—

new monks,

elders,

and those of middle seniority.

Wise, he practices here for the welfare

of the many people.

This sort of monk, here,

is worthy in his efforts.”

The Kosambī Khandhaka, the tenth, (is finished).

In Kosambī was the excellent victor,

the quarrel over seeing an offense,

They should not suspend him over just anything; [fol. ME]

(but) he should confess the offense out of conviction.

Right there in the territory,

Bālakaloṇakāraka and the Bamboo Park,

Pārileyyā and Sāvatthī,

Sāriputta and Kolita

Mahā Kassapa and Kaccāna,

Koṭṭhita along with Kappina,

Mahā Cunda and Anuruddha,

both Revata and Upāli.

Ānanda and even Rāhula,

Gotamī and Anāthapiṇḍika,

Visākhā, Migāra’s Mother,

vacant dwellings,

and material gifts divided equally.

Consent is not to be conveyed for anyone,

he was counter-questioned by Upāli,

one faultless in virtue,

unification in the victor’s dispensation.

The Mahāvagga is completed.