Dg Kd 9At Kosambi

– FOUR-PART VINAYA

KOSAMBI

1. The Arising of a Dispute

The Blessed One was dwelling at Kosambi. At that time a certain monk had transgressed a rule. Among the community, some said he had transgressed; others said he had not. Those monks who saw a transgression said to those who did not see one:

"This monk has truly transgressed; it is not the case that he has not transgressed." The monk who did not see an offense understood this and then said:

"This monk has truly transgressed the precepts; it is not the case that he has not transgressed."

Thereupon, having come together, they performed the formal act of censure. The offending monk said:

"I have not transgressed. The censure is not in accordance with the Dharma; it does not constitute a valid censure; it does not constitute a valid formal act."

This monk then went out into the surrounding region to seek allies, and said to other monks:

"I have not committed an offense. The censure is not in accordance with the Dharma; it does not constitute a valid censure. The formal act against me is not valid."

Those other monks saw it thus: "This monk has not committed an offense. The censure is not in accordance with the Dharma; it does not constitute a valid censure; it does not constitute a valid formal act."

The offending monk then led those monks who supported the censure of his own faction to the monk who had previously said he did not see a transgression, and said:

"Venerable Elder, this monk has not transgressed the precepts; the censure is not valid; to censure another by a non-Dharmic act — the formal act is not valid."

This monk, reverting to seeing no transgression, said:

"That one has not committed an offense; the censure is not valid; a non-Dharmic censure — the formal act is not valid."

The censured monk, together with the monks who supported the censure, then performed the formal act of reciting the Prātimokṣa separately from the monks who had seen the offense.

2. The Formal Act of a Separate Faction

At that time the monks who had performed the censure went to the Blessed One, prostrated themselves at his feet, and sat to one side. They reported to the Buddha:

"The censured monk and those monks who supported the censure have performed with us a formal act of reciting the Prātimokṣa as a separate faction."

The Buddha said:

"These are foolish men who are breaking the Saṅgha. If those monks performed the formal act of reciting the Prātimokṣa in accordance with my teaching, then the formal act is accomplished and there is no offense. If you also performed the formal act of reciting the Prātimokṣa in accordance with my teaching, then likewise it is accomplished and there is no offense. Why is this so? Because there are two kinds of separate residence: that monk himself brought about a separate residence, or the Saṅgha established a separate residence for him."

What is meant by the monk himself bringing about a separate residence?

If that schismatic monk goes out to seek allies. In this way, the monk himself brings about a separate residence.

What is meant by the Saṅgha establishing a separate residence?

The Saṅgha performs the formal act of not-seeing-offense, the formal act of not-repenting, the formal act of not-abandoning wrong views. This is called the Saṅgha establishing a separate residence. These are the two kinds of separate residence.

There are two kinds of common residence: the monk himself brings about common residence, or the Saṅgha establishes common residence for him.

What is meant by himself bringing about common residence?

This schismatic monk, together with his own faction, goes out to seek good allies elsewhere. In this way the monk himself brings about common residence.

What is meant by the Saṅgha establishing common residence? The Saṅgha, being harmonious, had formerly performed the formal act of not-seeing-offense, the formal act of not-repenting, the formal act of not-abandoning wrong views; now the harmonious Saṅgha dissolves those formal acts. This is called the Saṅgha establishing common residence. These are the two kinds of common residence.

The censured monk, the monks who supported the censure, and the monks who had performed the censure quarreled with one another, abusing and slandering each other, and picking out each other's strengths and faults. At that time, certain monks went to the Buddha, prostrated themselves, and sat to one side. They reported to the Blessed One:

"Venerable Blessed One, the monks who supported the censure and the monks who performed the censure are quarreling, abusing and slandering each other, and picking out each other's strengths and faults. What should we do?"

The Buddha said:

"When the Saṅgha has broken apart and assembles in a manner not in accordance with the Dharma, you should sit together in one place in such a way that neither body nor mouth gives rise to anything harmful. When the Saṅgha has broken apart but assembles in accordance with the Dharma, you should sit alternating one by one."

3. Reconciliation

Then the Blessed One went to the censured monk and spoke thus:

"You should not transgress a rule and then say you have not transgressed, without making repentance. Why is this? If a monk has committed an offense and other monks say to him, 'Venerable Elder, have you yourself seen that you have committed an offense?' and he answers that he has not seen it — yet if that other monk is learned, knows the Āgamas, upholds the Dharma, upholds the Vinaya, knows the Mātṛkā, and has many friends among monks, nuns, laymen, laywomen, kings, ministers, and various śramaṇas, brahmins, and those of other paths — then the offending monk might think: 'That monk is learned, knows the Āgamas, upholds the Dharma, upholds the Vinaya, knows the Mātṛkā, and has many friends among monks, nuns, laymen, laywomen, kings, ministers, and various śramaṇas, brahmins,

and those of other paths.

Now, if I do not acknowledge the offense, that monk will perform against me the formal act of not-seeing-offense, the formal act of not-repenting, the formal act of not-abandoning wrong views. Or that monk may perform against me the formal act of censure: the formal act of not-seeing, the formal act of not-repenting, the formal act of not-abandoning wrong views. That monk will also not perform the formal act of reciting the Prātimokṣa together with me, will not perform the Pravāraṇā together with me, will not share the same dwelling, will not reside in the same place, will not share the same bench or bed, and both before and after meals will not respectfully salute or receive one another according to seniority.

Or that monk will not share in the same formal act, the same recitation of the Prātimokṣa, and so on down to not receiving one another with joined palms. In this way, quarreling will arise within the Saṅgha, with mutual abuse and slander, and picking out each other's strengths and faults. Thus the Saṅgha will break apart, the Saṅgha will be defiled, the Saṅgha will live in division.'

"If a monk sees that the breaking of the Saṅgha is a serious matter, he should speak in accordance with what the other has said and declare, 'I have an offense.' He should then repent in accordance with the Dharma.

"Enough — stop, monks, do not quarrel any further. Do not abuse and slander one another; do not pick out each other's strengths and faults. All of you should be harmonious, gather together in one place, learn under one teacher, and be harmonious like water and milk blended together — only then will there be benefit and joyful dwelling in the true Dharma of the Buddha."

After thus admonishing the censured monk and the monks who had supported the censure, the Blessed One went to the monks who had performed the censure and said:

"You should not constantly be censuring other monks. Why is this? When a monk who has committed an offense is asked by another monk, 'Venerable Elder, have you yourself seen that you have transgressed?' and the other says he has not seen it — yet if that monk is learned, knows the Āgamas, upholds the Dharma, upholds the Vinaya, knows the Mātṛkā, and has many friends among monks, nuns, laymen, laywomen, kings, ministers, and various śramaṇas and those of other paths — then that monk might think: 'That monk is learned, knows the Āgamas, upholds the Dharma, upholds the Vinaya, knows the Mātṛkā, and has many friends among monks, nuns, laymen, laywomen, kings, ministers, and various śramaṇas and those of other paths.

If he says he does not see the offense, and we now perform the formal act of censure for not-seeing-offense, the formal act for not-repenting, the formal act for not-abandoning wrong views — if we perform the formal act for not-seeing-offense, the formal act for not-repenting, the formal act for not-abandoning wrong views — and we do not allow that one to share in the same formal act of reciting the Prātimokṣa, not in the same Pravāraṇā, and so on down to not receiving one another with joined palms, and we do not share in the same formal act, the same recitation of the Prātimokṣa, and so on down to not receiving one another with joined palms — then within the Saṅgha there will be quarreling, mutual abuse and slander, and picking out each other's strengths and faults,

causing the Saṅgha to break apart, the Saṅgha to be defiled, the Saṅgha to live in division.'

"If a monk regards the breaking of the Saṅgha as a serious matter, he should not censure that other monk.

"Enough — stop, monks, do not quarrel any further. Do not abuse and slander one another; do not pick out each other's strengths and faults. All of you should be harmonious, gather together in one place, learn under one teacher, and be harmonious like water and milk blended together — only then will there be benefit and joyful dwelling in the true Dharma of the Buddha."

4. King Dīghāvu

After speaking to those monks, when the night had passed and dawn had come, the Blessed One robed himself, took up his bowl, and entered Kosambi for alms. Afterward, returning to the monastery, he used this occasion to assemble the community of monks and addressed them, saying:

In times long past, King Brahmadatta of the land of Kāśī bore enmity toward the grandfather of King Dīghāvu of the land of Kosala. King Brahmadatta had mighty and valiant troops and abundant treasures. The military power of King Dīghāvu's troops did not match his, and his wealth was likewise scarce. After some time, King Brahmadatta mobilized his four divisions of troops and marched against the land of Kosala to attack King Dīghāvu, seizing the entire kingdom, its troops, and its storehouses of precious valuables. King Dīghāvu and his chief queen fled to the land of Vārāṇasī, disguising themselves as brahmins with matted hair. The two of them took up residence in the house of a potter.

After some time had passed, the chief queen of King Dīghāvu conceived a wish in her heart: "I wish to see the four divisions of troops performing maneuvers together at a crossroads on level ground in the early morning. I wish to drink the water used to wash the swords and blades."

Having thought this, the queen went to the king and said:

"Does the King know? Just now I had a thought: I wish to see the four divisions of troops performing maneuvers together at a crossroads on level ground in the early morning. I wish to drink the water used to wash the swords and blades."

The king said:

"How could you possibly obtain such a wish! King Brahmadatta, who bears enmity toward my grandfather, has seized my entire kingdom, my troops, and my storehouses of precious valuables. There is nothing left at all!"

The queen said:

"If this wish is not fulfilled, I shall die."

Now at that time, King Brahmadatta had a great minister named Purohita, who was a friend of King Dīghāvu. King Dīghāvu said to his wife:

"I must go and tell my friend of this matter."

Then King Dīghāvu went to Purohita and spoke thus:

"Friend, do you know? My chief queen has had a thought: she wishes to see the four divisions of troops performing maneuvers together at a crossroads on level ground in the early morning, and to drink the water used to wash the swords and blades. Having thought this, she came and told me of it. I said to my wife: 'How could you possibly obtain such a wish! King Brahmadatta, who bears enmity toward my grandfather, has seized my entire kingdom, my troops, and my storehouses of precious valuables. There is nothing left at all!' My wife then said: 'If this wish is not fulfilled, I shall die.' I then said: 'I must go and tell my friend of this matter.'"

Purohita said:

"Wait a moment; let me first examine the condition of the queen's womb."

Purohita went and examined the womb of the chief queen of King Dīghāvu. Then he bared his right shoulder, knelt upright, joined his palms together, and three times declared: "The king of the land of Kosala is now dwelling in the womb." Then he said to the queen: "The queen shall see the four divisions of troops performing maneuvers together at a crossroads on level ground in the early morning, and shall drink the water used to wash the swords and blades at that very place."

Thereupon Purohita went to King Brahmadatta and reported thus:

"Does the King know? When such-and-such a constellation appears, it is necessary that early in the morning, at sunrise, the four divisions of troops perform maneuvers at a crossroads, and that the swords and blades be washed."

Purohita said:

"Now is indeed the fitting time."

Thereupon Purohita assembled the four divisions of troops at the crossroads to perform maneuvers, and then washed the swords and blades.

At that time, the queen of King Dīghāvu was able to see the four divisions of troops performing maneuvers together at a crossroads on level ground in the early morning, and she was able to drink the water used to wash the swords and blades.

After that, when the months of pregnancy were complete, the queen gave birth to a son of upright and handsome appearance, who was thereupon given the name Dīgha. As he grew up, King Dīghāvu loved him dearly.

At that time, King Brahmadatta heard that King Dīghāvu of Kosala and his chief queen had fled and were living disguised as brahmins with matted hair in the house of a potter. He then commanded his attendants:

"Go to the potter's house, arrest King Dīghāvu and his chief queen, bind them tightly, and bring them here. Then sound the dreadful drums heralding the appearance of death. Lead them out through the right gate, cut their bodies into seven pieces, and impale them on the tips of sharpened stakes."

At that time, when King Dīghāvu heard King Brahmadatta issue such a command, he called his son to him and admonished him thus:

"Dīgha, my son, do you now know? King Brahmadatta of Kāśī, the enemy of your grandfather, has seized all of our kingdom, our troops, and our wealth, and has now commanded his attendants to kill your father and mother. You must flee; do not let King Brahmadatta kill you."

Prince Dīgha fled. King Brahmadatta sent men to arrest King Dīghāvu and his chief queen and bind them tightly. Then the dreadful drums were sounded, heralding the appearance of death. A great multitude of people gathered.

At that moment, the son of King Dīghāvu, in disguise, followed behind his parents weeping and lamenting, with tears streaming continuously down his face. King Dīghāvu turned and saw his son, and then spoke thus: "Enmity, whether great or small, should not be repaid. Responding to enmity with enmity, enmity cannot be extinguished. Only by not harboring enmity can enmity be brought to an end." The king spoke thus three times.

At that time the people thought: "The king of Kosala has lost his mind and gone mad. Today he is teaching Dīgha the youth. But who here is Dīgha the youth?" The crowd spoke thus three times.

Thereupon King Brahmadatta commanded his men to lead King Dīghāvu out through the right gate, cut his body into seven pieces, and impale them on the tips of sharpened stakes.

After that, the son of King Dīghāvu—Dīgha—returned to the city of Vārāṇasī, where he studied various arts and crafts, studied the scriptures and poetry, studied the reading of physiognomy and celestial bodies, studied divination, studied the drawing of images, music, and dramatic performance, and became the most outstanding among his fellow students.

At that time, not far from the residence of King Brahmadatta's chief courtesan, there was an elephant trainer. Prince Dīgha went to the elephant trainer and requested to study under him. The elephant trainer agreed.

On one occasion, in the middle of the night, the youth Dīgha played the lute and sang and danced, producing sounds of surpassing beauty. That same night, King Brahmadatta, having heard the melodious sounds of the lute, singing, and dancing, asked his attendants:

"It is past the middle of the night—who is it that plays the lute and sings and dances with such surpassingly beautiful sounds?"

The attendant replied:

"Your Majesty, not far from the residence of the King's courtesan, there is an elephant trainer who dwells there. His student, named the youth Dīgha, regularly plays the lute and sings and dances past the middle of the night with those melodious sounds."

Having heard this, the king said, "Summon him here. I wish to meet him." The attendant obeyed and went to summon him. The youth came, prostrated himself at the king's feet, and stood to one side. The king asked:

"Is it true that in the middle of the night you play the lute and sing with those subtle and wondrous sounds?"

The youth replied:

"It is so."

The king said:

"Now, before me, play the lute and sing, and produce those beautiful sounds."

Right before the king, the youth played the lute and sang, producing those beautiful sounds. The king listened and was greatly delighted, saying:

"Remain here. I shall provide for you."

The youth replied:

"As you command."

At that time, no one was permitted to enter the residence of the chief queen of King Brahmadatta, except only the queen of the king and the youth Dīgha. After some time had passed, the queen's maṇi jewel went missing. The queen went to the king and reported:

"Does Your Majesty know? My maṇi jewel has gone missing."

The king asked:

"Did anyone enter the residence?"

"No one entered at all. There was only the King, this servant, and the youth Dīgha."

The king then summoned the youth Dīgha and asked:

"My chief queen's maṇi jewel has gone missing. Did you take it?"

The youth Dīgha then thought: "No one is permitted to enter the queen's residence. There was only the queen and myself. If I say I did not take it, the king will punish me. From childhood to adulthood I have been accustomed to a comfortable life and cannot endure severe punishment."

The youth Dīgha then replied to the king:

"I took it."

The king asked who else took it with him. He replied:

"Together with the King's Crown Prince."

The king asked again:

"Who else took it?"

He replied:

"Together with the King's most wise great minister."

The king asked:

"Who else took it?"

He replied:

"Together with the foremost great elder."

The king asked:

"Who else took it?"

He replied:

"Together with the foremost courtesan."

The king thereupon had the youth Dīgha, the crown prince, the great minister, the elder, and the foremost courtesan all bound.

At that time, the king's crown prince asked the youth Dīgha:

"You know full well that I truly did not take the jewel. So why did you falsely accuse me of taking it?"

The youth Dīgha replied:

"In truth, the prince did not take it, nor did I. But the prince is the one most dearly loved by the King; surely the King would not put the prince to death over a jewel—and so I named him."

The minister of supreme wisdom asked Long Mānava:

"In truth, you know that I did not take the jewel—why then did you falsely accuse me of taking it?"

Long Mānava said:

"In truth, you did not take it, and neither did I. But you are a minister of great wisdom. You would be able to find the jewel—and so I named you."

The great elder said to Long Mānava:

"In truth, you know that I did not take the jewel—why then did you falsely accuse me of taking it?"

Long Mānava said:

"You truly did not take it, and truly neither did I. But you are the great elder of this land. You are a man of vast wealth and boundless treasures. If the King required the jewel, you would be able to make restitution—and so I named you."

The foremost courtesan said to Long Mānava:

"You know that I did not take the jewel—why did you falsely name me?"

Long Mānava said:

"Truly you did not take it, and truly neither did I take the jewel. But you are the foremost courtesan; many men have set their hearts on you yet have not attained you. Therefore they would certainly seek out the jewel on your behalf. And so I named you."

Now at that time, the White Thief in the land of Vārāṇasī heard that the foremost queen of the King had lost her jewel, and that the King had seized and bound Long Mānava, the prince, the minister, the great elder, and the courtesan. He therefore went to the place of Long Mānava and asked:

"Is it truly so that the King's queen has lost her jewel?"

Mānava said:

"It is truly so."

The White Thief asked:

"Did anyone enter the queen's chambers?"

Mānava said:

"Only the queen and I."

The White Thief asked:

"Then was anyone moving about within?"

Mānava said:

"A female monkey was moving about within."

The White Thief said to Long Mānava:

"In that case, the jewel can be recovered."

Thereupon the White Thief went to the place of King Brahmadatta and said:

"Does the King know? The jewel can now be recovered. Let the King have all the ornaments and adornments of the women brought forth."

The King immediately ordered all the ornamental adornments to be brought out. The female monkeys were then gathered together, adorned with the ornaments, and kept within the palace. At that moment, the female monkey that had previously been in the queen's chambers saw the other female monkeys wearing the adornments. She too then brought out the jewel she had stolen from the queen and used it to adorn herself. Thereupon the White Thief surrounded her on all sides, seized the female monkey, and reported to the King:

"Does the King now know? I have recovered the maṇi jewel."

At that time, King Brahmadatta summoned Long Mānava and asked:

"You did not take the jewel—why did you confess to taking it?"

Mānava then submitted:

"I reasoned thus: no one was permitted to enter the queen's chambers. There was only the queen and myself. If I said I had not taken it, I feared the King would punish me, torture me, and cause me to suffer. But I could not endure suffering, and so I said I had taken it."

"Why did you name the prince?"

"I reasoned that the prince is greatly beloved by the King—surely the King would not put the prince to death over a jewel. And so I named the prince."

"Why did you name the minister?"

"I named the minister because I reasoned: the minister is a man of great wisdom and is capable of devising means to recover the jewel. And so I named the minister."

"Why did you name the great elder?"

"The great elder is a man of great wealth, abundant in treasures and valuables; he could make restitution of the jewel to the King. And so I named the great elder."

"Why did you name the courtesan?"

"I reasoned as follows and so named the courtesan: Many people throughout the land and beyond have set their hearts on her, yet have not attained her. They might, for the sake of the courtesan, recover the jewel. And so I named the foremost courtesan."

The King said:

"Never has there been a person of such great wisdom as Long Mānava."

The King thereupon employed Long Mānava in all positions of importance. After some time had passed, King Brahmadatta marshalled his four divisions of troops and went out hunting. The King and his four divisions of troops were all intent upon pursuing deer; the heat was intense and they grew weary.

Long Mānava then guided the King's carriage to a secluded and sheltered place to rest. The King alighted from the carriage and came to rest in the shade beneath it, laying his head upon Long Mānava's knee, and fell asleep. At that moment, Long Mānava thought thus: "This King is the enemy of my father's grandfather.

He destroyed my kingdom, seized the four divisions of troops of my father's grandfather, along with all the treasuries and precious stores; he killed my father and mother and slaughtered the royal lineage of King Kosala." Reflecting on this old enmity, Long Mānava drew his sword, intending to cut off the King's head. But he then recalled his father's teaching: "Enmity great or small should never be repaid in kind. Returning enmity for enmity, enmity cannot be extinguished.

Only by not harboring enmity can enmity be ended." He then sheathed the sword once more.

At that time, King Brahmadatta started in fear and awoke. Long Mānava asked:

"Why has the King awakened?"

The King said:

"The King of Kosala had a son named Long Mānava who drew a sword intending to cut me down."

Mānava submitted to the King:

"Where now could there be a Long Mānava, son of King Dīghāyu? There is only Your Majesty and myself. Please, be at ease and rest."

The King slept a second time, and again it was the same. Even to the third time of sleeping, Long Mānava pondered as before and again drew his sword. The King immediately started in fear and awoke. Thereupon Long Mānava seized the King's head. The King asked:

"Do you intend to kill me?"

Long Mānava replied:

"Yes."

The King asked:

"For what reason?"

Long Mānava replied:

"I am Long Mānava, son of King Dīghāyu. You bore enmity toward my father's grandfather. You destroyed my kingdom; you seized all the troops, the treasury, and the precious stores; you killed my father and mother and slaughtered the royal lineage of King Kosala. Reflecting on this enmity, I wished to kill the King."

King Brahmadatta then said:

"Now I shall restore the troops, the kingdom, and all the treasures of your great-grandfather. Do not kill me!"

Long Mānava said:

"I shall spare the King's life. Let the King also spare mine."

King Brahmadatta replied:

"I shall spare your life."

Thereupon the two of them together dissolved all the enmity of their forebears, became reconciled with one another as father and son, and rode together in one carriage back to the land of Vārāṇasī.

At that time, King Brahmadatta assembled his ministers and spoke thus:

"If Long Mānava, son of King Dīghāyu, were to be apprehended, how should the matter be dealt with?"

Some said he should be dealt with in this manner; some said he should be killed with a blade; some said he should be crushed under a carriage; some said his head should be hung aloft; some said he should be burned like a torch; some said he should be boiled in oil; some said his body should be split apart; some said meat-hooks should be driven into his flesh; some said he should be cooked in sesame; some said he should be bound and cast into fire; some said he should be wrapped in cloth and burned; some said his hands and feet should be cut off and his nose and ears severed; some said he should be impaled and displayed upon a sharpened stake; some said his head should be cut off. The King then pointed to Long Mānava before all the ministers and said:

"This person is Long Mānava, son of King Dīghāyu. From this day forward, no one is to speak of this matter again. Why so? Because this person spared my life, and I have spared his life."

Thereupon the King declared the restoration of all the troops, the kingdom, and the treasury of precious stores belonging to King Dīghāyu to Long Mānava, and prepared to give his daughter in marriage to Long Mānava.

"Now, monks, that Long Mānava was one who had taken up the sword and bore the enmity of his father's forebears, yet was still able to be reconciled, becoming as father and son. How much more then should you, who have gone forth into the homeless life, who study under one and the same teacher, be as milk blended with water—for it is thus that you will find benefit and dwell in ease within the Buddha's Dharma.

"Enough, monks—cease your quarreling. Do not revile and slander one another; do not expose one another's strengths and weaknesses. All of you should be harmonious, gathering in one place, learning under one teacher, harmonious as water and milk—only then will there be benefit, and you will dwell in ease and happiness within the true Dharma of the Buddha."

While the Buddha was teaching thus, the monks said to the Buddha:

"Blessed One, may the World-Honored One rest at ease. The Tathāgata is the Lord of the Dharma. The monks themselves understand well this dispute."

At that time, the World-Honored One had two or three times already admonished the monks at Kosambi not to quarrel with one another, not to revile and slander one another, not to dig up each other's faults, but rather to live together in harmony, studying under one teacher, like water mingling with milk—for in this way there would be benefit and peace within the Buddha-Dharma. Yet those monks again spoke to the World-Honored One thus:

"Blessed One, may the World-Honored One rest at ease. The Tathāgata is the Lord of the Dharma. The monks themselves understand well this dispute."

Thereupon, the World-Honored One spoke these verses for the monks at Kosambi:

Shun the crowded places of the world,
Untroubled, like the forest elephant.

At that time, because the monks at Kosambi were quarreling, reviling and slandering one another, and the Saṅgha was thrown into disorder, the World-Honored One was displeased. The World-Honored One spoke neither to the Saṅgha nor to his attendant, but folded his own bedding and left it in its place. Taking his robe and bowl, he departed from Kosambi by means of his supernatural power and returned to the country of Śrāvastī.

At that time, the upāsakas of Kosambi heard that, because the monks at Kosambi had been quarreling, reviling and slandering one another, and the Saṅgha had been thrown into disorder, the World-Honored One was displeased; that the World-Honored One had spoken neither to the Saṅgha nor to his attendant, but had folded his own bedding and left it in its place, and taking his robe and bowl, had departed from Kosambi by supernatural power and returned to the country of Śrāvastī.

Thereupon the upāsakas together established among themselves the following rule: "All of us, when we encounter the monks of Kosambi, shall not rise to receive them, shall not pay reverent homage and salutation to them, shall not greet them with inquiry, converse with them, nor offer them robes, food and drink, medicines, or remedies."

5. The Reconciliation of the Saṅgha

Those monks, like those who have been censured, found that monks, nuns, upāsakas, upāsikās, kings, and ministers, as well as the various śramaṇas and those of other paths, all kept their distance and had no dealings with them. Those quarreling monks, having thereby lost all support and provisions, thought among themselves: "We must go to the World-Honored One to bring this dispute to an end." They then went to the country of Śrāvastī.

At that time, the Venerable Śāriputra heard that the quarreling monks of Kosambi, who had been reviling and slandering one another, pouring forth words sharp as swords and blades, had traveled from Kosambi to the country of Śrāvastī. The Venerable One then went together with five hundred monks to the place of the World-Honored One, paid homage by bowing his head to the Buddha's feet, and standing to one side, addressed the World-Honored One:

"The monks at Kosambi have been quarreling with one another, reviling and slandering one another, pouring forth words sharp as swords and blades. Now they have come from Kosambi to the country of Śrāvastī. How should we conduct ourselves toward them?"

The Buddha said to the Venerable Śāriputra:

"Allow both sides to speak. If any monk speaks in accordance with the Dharma, his words should be accepted, praised, and encouraged, and one should be a companion to him."

The Venerable Śāriputra again addressed the Buddha:

"How does one know whether a monk's words are in accordance with the Dharma or not in accordance with the Dharma?"

The Buddha said to Śāriputra:

"There are eighteen matters that cause a schism in the Saṅgha: Dharma and non-Dharma, Vinaya and non-Vinaya, offense and non-offense, light and grave, with remainder and without remainder, coarse evil and not coarse evil, what should be done and what should not be done, what is laid down and what is not laid down, what is taught and what is not taught."

The Buddha said to the Venerable Śāriputra:

"You should examine these matters, and thereby you will know whether the words of those monks are in accordance with the Dharma or not in accordance with the Dharma."

The Venerable One again addressed the Buddha:

"How should lodgings and bedding be distributed to the monks from Kosambi?"

The Buddha instructed:

"They should be given lodgings and bedding in a secluded place. If there is no secluded place, then a secluded place should be arranged for them, in the same manner as bedding is distributed to the Saṅgha."

The Venerable Śāriputra addressed the Buddha:

"How should Saṅgha robes and goods be apportioned to the Kosambi monks?"

The Buddha instructed:

"They should be apportioned according to seniority."

The Venerable Śāriputra addressed the Buddha:

"With regard to the Kosambi monks, how should seating be arranged for the distribution of gruel at the minor meal?"

The Buddha said to the Venerable Śāriputra:

"Did I not already speak of this before? When the Saṅgha is divided and assembles contrary to the Dharma, the seating should be arranged so that no evil of body or speech arises. When the Saṅgha is divided but assembles in accordance with the Dharma and the matter has been concluded, they should sit with one person's space between them."

At that time, the bhikkhunī Mahāprajāpatī heard that the quarreling monks of Kosambi had been reviling and slandering one another, pouring forth words sharp as swords and blades, and had traveled from Kosambi to the country of Śrāvastī. She then went together with five hundred bhikkhunīs to the place of the World-Honored One, paid homage by bowing her head to the Buddha's feet, and standing to one side, addressed the Buddha:

"World-Honored One, these monks from Kosambi have been quarreling with one another, reviling and slandering one another, scrutinizing each other's faults, and have come from Kosambi to Śrāvastī. How should we conduct ourselves toward them?"

The Buddha said to Gautamī:

"Listen to both sides speak. If any monk speaks in accordance with the Dharma, accept his words, praise and encourage them, and regard him as a companion."

Gautamī addressed the Buddha:

"How does one know whether the words of those monks are Dharma or non-Dharma?"

The Buddha instructed:

"There are eighteen matters that cause a schism in the Saṅgha: Dharma and non-Dharma … up to … what is taught and what is not taught." (as above)

"You should examine these matters to know whether the words of those monks are Dharma or non-Dharma. Bhikkhunī Gautamī, you should go to seek instruction within the bhikkhu Saṅgha in accordance with the Dharma."

At that time, the householder Anāthapiṇḍika heard that the monks of Kosambi had been quarreling with one another, reviling and slandering one another, digging up each other's faults, and had traveled from Kosambi to Śrāvastī. He then went together with five hundred upāsakas to the place of the World-Honored One, paid homage by bowing his head to the Buddha's feet, and sitting to one side, addressed the Buddha:

"The monks at Kosambi have been quarreling with one another, reviling and slandering one another, digging up each other's faults, and have come from Kosambi to Śrāvastī. Blessed One, how should we conduct ourselves toward them?"

The World-Honored One instructed:

"Listen to both sides speak, as above. If there are donors who wish to make offerings, they should divide them into two portions—for this is the Saṅgha, and that is also the Saṅgha. Householders, it is like a bar of gold divided into two parts: both parts are equally gold. Therefore, householders, gifts and offerings should be divided into two portions, for this is the Saṅgha, and that is also the Saṅgha."

At that time, Viśākhā Mṛgāramātā heard that the monks of Kosambi had been quarreling with one another, reviling and slandering one another, digging up each other's faults, and had traveled from Kosambi to Śrāvastī. She then went together with five hundred upāsikās to the place of the World-Honored One, paid homage by bowing her head to the Buddha's feet, and standing to one side, addressed the Buddha:

"The monks of Kosambi are quarreling, slandering, abusing, and finding fault with one another, pouring forth words sharp as swords and blades; now they have come from Kosambi to Sāvatthī. We respectfully ask the Blessed One: how should we conduct ourselves toward them?"

The Buddha taught:

"One should hear both sides speak, as stated above. If a lay supporter makes an offering, it should be divided into two portions — this side is also the Sangha, and that side is also the Sangha. O lay disciples, just as a gold ingot divided into two portions, both are still gold. Therefore, O lay disciples, gifts and offerings should be divided into two portions, for this is the Sangha and that is also the Sangha."

6. Lifting the Formal Act

At that time, the censured monk, while traveling along the road in a secluded place, reflected to himself: "Regarding this dispute of mine, I must examine the Sūtras, the Vinaya, and the Abhidharma, verify the Buddha's Dharma, and investigate whether the censure was correct or incorrect — whether it was a lawfully performed formal act that was accomplished, or an unlawfully performed formal act that was not accomplished." Then he examined the Sūtras, the Vinaya, and the Abhidharma, and investigated according to the Buddha's Dharma, and thought thus: "In truth, there was an offense and not no offense; the censure was proper and not improper;

the formal act of censure was lawfully performed and accomplished, and was not unlawfully performed and unaccomplished." He then went to the monks who had supported the censure and said: "While traveling along the road in a secluded place, I reflected to myself: 'Regarding this dispute of mine, I must examine the Sūtras, the Vinaya, and the Abhidharma, verify the Buddha's Dharma, and investigate whether the censure was correct or incorrect — whether it was a lawfully performed formal act that was accomplished, or an unlawfully performed formal act that was not accomplished.' Then I examined the Sūtras, the Vinaya, and the Abhidharma, and investigated according to the Buddha's Dharma, and thought thus: 'In truth, there was an offense and not no offense;

the censure was proper and not improper; the formal act of censure was lawfully performed and accomplished, and was not unlawfully performed and unaccomplished.'"

At that time, the monks who had supported the censure led the censured monk to the monk who had carried out the censure and reported:

"This censured monk said to me thus: 'While traveling on the road in a secluded place, I reflected… (the full account as above).'"

At that time, the monk who had carried out the censure led the monk who had supported the censure and the censured monk to the Blessed One, bowed with their heads at his feet, then sat to one side and addressed the Buddha:

"This monk who supported the censure brought the censured monk to me and fully presented the circumstances of the censured monk. Now I likewise fully present this matter to the Blessed One."

The Blessed One addressed the monks:

"There was indeed an offense and not no offense. The censure was proper and not improper; the formal act of censuring this monk was lawfully performed and accomplished. If that monk submits to the Sangha, repents, and reforms his wrongdoing, then a request may be made to lift the formal act of censure for not acknowledging an offense."

A formal act should be performed through a proclamation and three motions to lift it. The procedure for lifting it is as follows:

That monk comes into the midst of the Sangha, bares his right shoulder, removes his sandals, reverently bows with his head to the feet of the Sangha, kneels with his right knee on the ground, joins his palms, and addresses the Sangha:

"Venerable Sangha, please listen! I, Bhikkhu [name], have been subjected by the Sangha to the formal act of censure for not acknowledging an offense. Now I submit to the Sangha, reform and repent of my wrongdoing, and request that the formal act of censure for not acknowledging an offense be lifted. May the Sangha, out of compassion, lift it for me."

A second time and a third time, the same request is made.

Here, the Sangha should appoint one capable of performing the formal act — whether a senior or junior monk, one who recites the Vinaya or one who does not — so long as he is capable of performing the formal act. He should make the proclamation as follows:

"Venerable Sangha, please listen! This monk named… was subjected by the Sangha to the formal act of censure for not acknowledging an offense. He now submits to the Sangha, reforms his wrongdoing, repents, and requests that the formal act of censure for not acknowledging an offense be lifted. If it is now the proper time for the Sangha, and the Sangha approves, the Sangha shall lift the formal act of censure for not acknowledging an offense for the monk named… This is the proclamation.

"Venerable Sangha, please listen! The monk named… was subjected by the Sangha to the formal act of censure for not acknowledging an offense. He has submitted to the Sangha, reformed his wrongdoing, and repented, and now requests that the Sangha lift the formal act of censure for not acknowledging an offense. Those elders who agree that the Sangha should lift the formal act of censure for not acknowledging an offense for the monk named… should remain silent. Those who do not agree should speak. This is the first motion."

(The second and third motions are stated in the same manner.)

"The Sangha has agreed to lift the formal act of censure for not acknowledging an offense for monk [name]. The Sangha agrees and therefore remains silent. This matter is thus recorded."

The Buddha further taught: henceforth, a proclamation formal act of harmonious assembly is permitted. The proclamation should be made thus:

"Venerable Sangha, please listen! The matter that caused the Sangha to quarrel, slander, abuse one another, and find fault with one another's strengths and weaknesses — the one who committed the offense and was censured has now had the censure lifted, and the defilements of the Sangha have been cleansed. If it is now the proper time for the Sangha, and the Sangha approves, the Sangha shall perform the act of harmonious assembly. This is the proclamation."

One should make the proclamation in this manner to achieve harmony.

At that time, Upāli rose from his seat, bared his right shoulder, removed his sandals, knelt with his right knee on the ground, joined his palms, and addressed the Blessed One:

"Blessed One, the matter that caused the Sangha to quarrel, slander, abuse one another, and find fault with one another's strengths and weaknesses — that which caused the Sangha to be broken, the Sangha to be divided, the Sangha to be defiled — if that matter has not been dealt with, has not been resolved, and the defilements of the Sangha have not been cleansed, can the Sangha still come to harmonious assembly in accordance with the Dharma?"

The Buddha taught:

"That would not be harmonious assembly in accordance with the Dharma. O Upāli, because of that dispute, the Sangha quarreled, slandered, abused one another, and found fault with one another's strengths and weaknesses, causing the Sangha to be broken, the Sangha to be divided, and the Sangha to be defiled. When that dispute has been dealt with and resolved, and the defilements of the Sangha have been cleansed — only then is it permitted to come to harmonious assembly in accordance with the Dharma."

The Buddha taught:

Henceforth, a proclamation formal act of harmonious Uposatha is permitted. The proclamation should be made thus:

"Venerable Sangha, please listen! Because of that dispute, the Sangha quarreled, slandered, abused one another, and found fault with one another's strengths and weaknesses, causing the Sangha to be broken, the Sangha to be divided, and the Sangha to be defiled. That person was subjected to a formal act by the Sangha, and has now had it lifted; the defilements of the Sangha have been cleansed. If it is now the proper time for the Sangha, and the Sangha approves, the Sangha shall perform the act of harmonious Uposatha. This is the proclamation."

One should make the proclamation in this manner and then proceed with the harmonious Uposatha.

At that time, the Buddha said to Upāli:

"There are five categories of persons who commit offenses. What are the five?

"A monk commits an offense in this manner. Other monks say to him: 'You have committed an offense — do you see it or not?' That monk replies: 'I do not see it.' The monk says to this monk: 'If you see this offense, you should repent of it.' This is the first category of person who commits an offense.

"A monk commits an offense in this manner. Other monks say to him: 'You have committed an offense — do you see it or not?' That monk replies: 'I do not see it.' That monk says: 'If you see the offense, you should come before the Sangha and repent of it.' This is the second category of person who commits an offense.

"A monk commits an offense in this manner. Other monks say to him: 'You have committed an offense — do you see it or not?' That monk replies: 'I do not see it.' That monk says: 'If you see the offense, you should repent of it in this Sangha.' This is the third category of person who commits an offense.

"A monk commits an offense in this manner. Other monks say to him: 'You have committed an offense — do you see it or not?' That monk replies: 'I do not see it.' The Sangha should set aside further inquiry and no longer question him, but rather say: 'Now you do not see the offense. Wherever you go, there too they will censure you for the offense.

They will perform the act of formal accusation against you; they will not permit you to perform the act of approval, will not permit you to participate in the Uposatha or the Pavāraṇā. Just as one who trains horses — when faced with an unruly horse that is difficult to manage, must tie it to a post and leave it there — so too are you, a monk who does not acknowledge your own offense. All people must leave you.

Wherever you go, they will not permit you to participate in the Uposatha or the Pavāraṇā. Such a person should not be approached to seek acceptance. Here, proceeding in this manner constitutes acceptance.' This is the fourth category of person who commits an offense.

"A monk commits an offense in this manner. Other monks say to him: 'You have committed an offense — do you see it or not?' That monk replies: 'I do not see it.' Toward that monk, the Sangha should perform the formal act, through the proclamation and three motions, of censure for not acknowledging an offense. This is the fifth category of person who commits an offense."

At that time, the Elder Upāli rose from his seat, bared his right shoulder, removed his sandals, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

"How many qualities are required to constitute a person who deals with disputes?"

The Buddha taught:

"There are five qualities required to constitute a person who deals with disputes:

"One who wishes to become a bhikkhu who conducts formal acts should examine whether the matter is true or not true. There may be a matter that is not true. That bhikkhu, if he knows the matter is not true, should not proceed.

"If that bhikkhu knows the matter is true, he should then examine whether it is beneficial or not beneficial. There may be a matter that is not beneficial. That bhikkhu, if he knows the matter is not beneficial, should not proceed.

"If that bhikkhu knows the matter is beneficial, he should then examine whether it is timely or untimely. There may be a matter that is done at an improper time. That bhikkhu, if he knows the matter is untimely, should not proceed.

"If that bhikkhu knows the matter is timely, he should then consider whether doing this matter will cause the Sangha to quarrel, to revile and insult one another, will cause the Sangha to be broken, will cause the Sangha to be divided, will cause the Sangha to be defiled; or whether it will not cause the Sangha to quarrel, and so forth, will not cause the Sangha to be defiled. That bhikkhu, if he knows that doing this matter will cause the Sangha to quarrel, and so forth, will cause the Sangha to be defiled, should not proceed.

"If that bhikkhu knows that doing this matter will not cause the Sangha to quarrel, and so forth, will not cause the Sangha to be defiled, then that bhikkhu should further examine whether, if he does this matter, he will gain fellow bhikkhus as companions or not. There may be cases where doing this matter yields no bhikkhu companions. If that bhikkhu knows that doing this matter will yield no bhikkhu companions, he should not proceed. If that bhikkhu knows he will gain bhikkhu companions, he should act at the proper time, with a wholesome heart and good intention.

"Upāli! Whatever bhikkhu knows these five principles will be fit to become one who conducts formal acts."

At that time, the Venerable Upāli rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, and spoke this verse:

At that time, the Blessed One answered Upāli with the following verse:

Whatever question of meaning is raised in the assembly,
He answers at once, without deliberation or anxiety.
Whenever meaning is asked, he is able to respond—
Answering many questions, his mind remains unchanged.

He reveres the elder bhikkhus with respect,
The senior, the middle, and the junior in the assembly.
He can speak of origins and skillfully makes distinctions,
Understanding the deceitful words of adversaries.

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Tứ Phần Luật (Dharmaguptaka Vinaya), Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1–2)

Buddhist Studies Editorial Committee, 2002.