Kosambakavivādakathā: The Discussion of the Quarrel at Kosambī 'line by line'

Kosambakavivādakathā

Summary:

Mv X 01 PTS: Mv X 1 | CS: vin.mv.10.01

Kosambakavivādakathā

'Line by Line'

The Discussion of the Quarrel at Kosambī

by

Ven. Khematto Bhikkhu

2017-2018

Alternate translations/layout: Ven. Thanissaro | 'read-friendly' layout

- Namo tassa bhagavato arahato sammā-sambuddhassa -

X kosambakakkhandhako

The Kosambī Khandhaka

271. kosambakavivādakathā (Mv.X.1.1) The Discussion of the Quarrel at Kosambī

(Cross-reference: [BMC: 1 2 ])

[238] Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme.	At that time the Blessed One was staying at Kosambī, at Ghosita’s monastery.
Tena kho pana samayena aññataro bhikkhu āpattiṁ āpanno hoti.	And at that time, a certain monk fell into an offense.
So tassā āpattiyā āpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti.	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.
So aparena samayena tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	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.
Athakho te bhikkhū taṁ bhikkhuṁ etadavocuṁ āpattiṁ tvaṁ āvuso āpanno passasetaṁ āpattinti.	Then the monks said to that (the first) monk, “Friend, you have fallen into an offense. Do you see that offense?”
Natthi me āvuso āpatti yamahaṁ passeyyanti.	“I have no offense that I should see, friends.”
Athakho te bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu.	Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense. BMC ]
(Mv.X.1.2) So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.	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.
Athakho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hotha me āyasmanto dhammato vinayato pakkhāti.	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 (I am) in accordance with the Dhamma & Vinaya.” BMC ]
Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe.	So the monk was able to get his friends and companions to be on his side.
Jānapadānaṁ ca sandiṭṭhānaṁ sambhattānaṁ bhikkhūnaṁ santike dūtaṁ pāhesi anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hontu me āyasmanto dhammato vinayato pakkhāti.	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 (I am) in accordance with the Dhamma & Vinaya.”
Alabhi kho so bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.	So the monk was able to get his friends and companions in the countryside to be on his side.
(Mv.X.1.3) Athakho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ anāpatti esā āvuso nesā āpatti anāpanno eso bhikkhu neso bhikkhu āpanno anukkhitto eso bhikkhu neso bhikkhu ukkhitto adhammikena kammena ukkhitto kuppena aṭṭhānārahenāti.	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.”
Evaṁ vutte ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ āpatti esā āvuso nesā anāpatti āpanno eso bhikkhu neso bhikkhu anāpanno ukkhitto eso bhikkhu neso bhikkhu anukkhitto dhammikena kammena ukkhitto akuppena ṭhānārahena mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethāti.	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 on that suspended monk.”
Evaṁpi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattiṁsu anuparivāresuṁ.	Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.
(Mv.X.1.4) [239] Athakho aññataro bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then a certain monk went to the Blessed One, bowed down, and sat to one side.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca idha bhante aññataro bhikkhu āpattiṁ āpanno ahosi so tassā āpattiyā āpattidiṭṭhi ahosi aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino ahesuṁ	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.
so aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṁ	“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.
athakho te bhante bhikkhū taṁ bhikkhuṁ etadavocuṁ āpattiṁ tvaṁ āvuso āpanno passasetaṁ āpattinti	“Then the monks said to that (the first) monk, ‘Friend, you have fallen into an offense. Do you see that offense?’
natthi me āvuso āpatti yamahaṁ passeyyanti	“(He said,) ‘I have no offense that I should see, friends.’
athakho te bhante bhikkhū sāmaggiṁ labhitvā taṁ bhikkhuṁ āpattiyā adassane ukkhipiṁsu	“Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense.
so ca bhante bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo	“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.
athakho so bhante bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hotha me āyasmanto dhammato vinayato pakkhāti	“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 (I am) in accordance with the Dhamma & Vinaya.’
alabhi kho so bhante bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe	“So the monk was able to get his friends and companions to be on his side.
jānapadānaṁpi sandiṭṭhānaṁ sambhattānaṁ santike dūtaṁ pāhesi anāpatti esā āvuso nesā āpatti anāpannomhi namhi āpanno anukkhittomhi namhi ukkhitto adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena hontu me āyasmanto dhammato vinayato pakkhāti	“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 (I am) in accordance with the Dhamma & Vinaya.’
alabhi kho so bhante bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe	“So the monk was able to get his friends and companions in the countryside to be on his side.
athakho te bhante ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṁsu upasaṅkamitvā ukkhepake bhikkhū etadavocuṁ anāpatti esā āvuso nesā āpatti anāpanno eso bhikkhu neso bhikkhu āpanno anukkhitto eso bhikkhu neso bhikkhu ukkhitto adhammikena kammena ukkhitto kuppena aṭṭhānārahenāti	“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.’
evaṁ vutte bhante ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṁ āpatti esā āvuso nesā anāpatti āpanno eso bhikkhu neso bhikkhu anāpanno ukkhitto eso bhikkhu neso bhikkhu anukkhitto dhammikena kammena ukkhitto akuppena ṭhānārahena mā kho tumhe āyasmanto etaṁ ukkhittakaṁ bhikkhuṁ anuvattittha anuparivārethāti	“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 on that suspended monk.’
evaṁpi kho te bhante ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṁ ukkhittakaṁ bhikkhuṁ anuvattanti anuparivārentīti.	“Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.”
(Mv.X.1.5) Athakho bhagavā bhinno bhikkhusaṅgho bhinno bhikkhusaṅghoti uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	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.
Nisajja kho bhagavā ukkhepake bhikkhū etadavoca mā kho tumhe bhikkhave paṭibhāti no paṭibhāti noti yasmiṁ vā tasmiṁ vā bhikkhuṁ ukkhipitabbaṁ maññittha.	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.
(Mv.X.1.6) Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
Te ce bhikkhave bhikkhū taṁ bhikkhuṁ evaṁ jānanti ayaṁ kho āyasmā bahussuto .pe. sikkhākāmo	“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.
sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma na mayaṁ iminā bhikkhunā saddhiṁ uposathaṁ karissāma vinā iminā bhikkhunā uposathaṁ karissāma bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“(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.’
Bhedagarukehi bhikkhave bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo.	“Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.
(Mv.X.1.7) Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
Te ce bhikkhave bhikkhū taṁ bhikkhuṁ evaṁ jānanti ayaṁ kho āyasmā bahussuto .pe. sikkhākāmo	“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.’
sace mayaṁ imaṁ bhikkhuṁ āpattiyā adassane ukkhipissāma na mayaṁ iminā bhikkhunā saddhiṁ pavāressāma vinā iminā bhikkhunā pavāressāma	“(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.
na mayaṁ iminā bhikkhunā saddhiṁ saṅghakammaṁ karissāma vinā iminā bhikkhunā saṅghakammaṁ karissāma	“’We won’t do Saṅgha transactions with him. We will do Saṅgha transactions without him.
na mayaṁ iminā bhikkhunā saddhiṁ āsane nisīdissāma vinā iminā bhikkhunā āsane nisīdissāma	“’We won’t sit on (the same) seat with him. We will sit on a seat separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ yāgupāne nisīdissāma vinā iminā bhikkhunā yāgupāne nisīdissāma	“’We won’t sit having conjey with him. We will sit having conjey separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ bhattagge nisīdissāma vinā iminā bhikkhunā bhattagge nisīdissāma	“’We won’t sit in the meal-hall with him. We will sit in the meal-hall separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ ekacchanne vasissāma vinā iminā bhikkhunā ekacchanne vasissāma	“’We won’t dwell under the same roof with him. We will dwell under a roof separate from him.
na mayaṁ iminā bhikkhunā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma vinā iminā bhikkhunā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissāma	“’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.
bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“’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.’
Bhedagarukehi bhikkhave bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabboti.	“Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.”
(Mv.X.1.8) Athakho bhagavā ukkhepakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	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.
Nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca mā kho tumhe bhikkhave āpattiṁ āpajjitvā namha āpannā namha āpannāti āpattiṁ na paṭikātabbaṁ maññittha.	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.
Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidaṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
So ce bhikkhave bhikkhu te bhikkhū evaṁ jānāti ime kho āyasmanto bahussutā .pe. sikkhākāmā.	“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’
nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ	“(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.
sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti na mayā saddhiṁ uposathaṁ karissanti vinā mayā uposathaṁ karissanti bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“’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.’
Bhedagarukena bhikkhave bhikkhunā paresaṁpi saddhāya sā āpatti desetabbā.	“A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.
Idha pana bhikkhave bhikkhu āpattiṁ āpanno hoti.	“Monks, there is the case where a monk falls into an offense.
So tassā āpattiyā anāpattidiṭṭhi hoti aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.	“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
So ce bhikkhave bhikkhu te bhikkhū evaṁ jānāti ime kho āyasmanto bahussutā .pe. Sikkhākāmā.	“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’
nālaṁ mamaṁ vā kāraṇā aññesaṁ vā kāraṇā chandā dosā mohā bhayā agatiṁ gantuṁ	“(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.’
sace maṁ ime bhikkhū āpattiyā adassane ukkhipissanti na mayā saddhiṁ pavāressanti vinā mayā pavāressanti	“’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.
na mayā saddhiṁ saṅghakammaṁ karissanti vinā mayā saṅghakammaṁ karissanti	“’They won’t do Saṅgha transactions with me. They’ll do Saṅgha transactions without me.
na mayā saddhiṁ āsane nisīdissanti vinā mayā āsane nisīdissanti	“’They won’t sit on (the same) seat with me. They’ll sit on a seat separate from me.
na mayā saddhiṁ yāgupāne nisīdissanti vinā mayā yāgupāne nisīdissanti	“’They won’t sit having conjey with me. They’ll sit having conjey separate from me.
na mayā saddhiṁ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti	“’They won’t sit in the meal-hall with me. They’ll sit in the meal-hall separate from me.
na mayā saddhiṁ ekacchanne vasissanti vinā mayā ekacchanne vasissanti	“’They won’t dwell under the same roof with me. They’ll dwell under a roof separate from me.
na mayā saddhiṁ yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti vinā mayā yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ karissanti	“’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.
bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇanti.	“’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.’
Bhedagarukena bhikkhave bhikkhunā paresaṁpi saddhāya sā āpatti desetabbāti.	“A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.”
Athakho bhagavā ukkhittānuvattakānaṁ bhikkhūnaṁ etamatthaṁ bhāsitvā uṭṭhāyāsanā pakkāmi.	Then the Blessed One, having explained the matter to the followers of the suspended monk, got up from his seat and left.
(Mv.X.1.9) [240] Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti saṅghakammaṁ karonti.	At that time the followers of the suspended monk were performing the Uposatha and Saṅgha transactions right there inside the territory,
Ukkhepakā pana bhikkhū nissīmaṁ gantvā uposathaṁ karonti saṅghakammaṁ karonti.	while the monks who suspended (the first monk) were performing the Uposatha and Saṅgha transactions, having gone outside the territory.
Athakho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	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.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca te bhante ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karonti saṅghakammaṁ karonti mayaṁ pana bhante ukkhepakā bhikkhū nissīmaṁ gantvā uposathaṁ karoma saṅghakammaṁ karomāti.	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.”
Te ce bhikkhu ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṁ karissanti saṅghakammaṁ karissanti yathā mayā ñatti ca anussāvanā ca paññattā tesaṁ tāni kammāni dhammikāni bhavissanti akuppāni ṭhānārahāni.	“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.
Tumhe ce bhikkhu ukkhepakā bhikkhū tattheva antosīmāya uposathaṁ karissatha saṅghakammaṁ karissatha yathā mayā ñatti ca anussāvanā ca paññattā tumhākampi tāni kammāni dhammikāni bhavissanti akuppāni ṭhānārahāni.	“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.
(Mv.X.1.10) Taṁ kissa hetu.	“Why is that?
Nānāsaṁvāsakā te bhikkhu tumhehi tumhe ca tehi nānāsaṁvāsakā.	“Those monks belong to a separate affiliation from you, and you belong to a separate affiliation from them. BMC ]
Dvemā bhikkhu nānāsaṁvāsakabhūmiyo attanā vā attānaṁ nānāsaṁvāsakaṁ karoti samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā imā kho bhikkhu dve nānāsaṁvāsakabhūmiyo.	“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.
Dvemā bhikkhu samānasaṁvāsakabhūmiyo attanā vā attānaṁ samānasaṁvāsakaṁ karoti samaggo vā naṁ saṅgho ukkhittaṁ osāreti adassane vā appaṭikamme vā appaṭinissagge vā imā kho bhikkhu dve samānasaṁvāsakabhūmiyoti.	“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.”
(Mv.X.2.1) [241] Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsenti hatthaparāmāsaṁ karonti.	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.
Manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessanti hatthaparāmāsaṁ karissantīti.	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?”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.	The monks heard the people criticizing, complaining, and spreading it about.
Ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti kathaṁ hi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā .pe. hatthaparāmāsaṁ karissantīti.	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?”
Athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
Saccaṁ kira bhikkhave bhikkhū bhattagge antaraghare bhaṇḍanajātā .pe. hatthaparāmāsaṁ karontīti.	“Is it true, monks, that you 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?”
Saccaṁ bhagavāti.	“It’s true, O Blessed One.”
Vigarahi buddho bhagavā .pe.	The Buddha, the Blessed One, rebuked them …
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked them, he gave a Dhamma talk and addressed the monks,
bhinne bhikkhave saṅghe adhammiyamāne asammodikāya vattamānāya ettāvatā na aññamaññaṁ ananulomikaṁ kāyakammaṁ vacīkammaṁ upadaṁsessāma hatthaparāmāsaṁ karissāmāti āsane nisīditabbaṁ	“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.’
bhinne bhikkhave saṅghe dhammiyamāne sammodikāya vattamānāya āsanantarikāya nisīditabbanti.	“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).”
(Mv.X.2.2) [242] Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.	And at that time the monks were quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers.
Te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ.	They couldn’t resolve the issue.
Athakho aññataro bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.	Then a certain monk went to the Blessed One, bowed down, and sat to one side.
Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca idha bhante bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti te na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ sādhu bhante bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyāti.	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.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One acquiesced with silence.
Athakho bhagavā yena te bhikkhū tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One went to the monks and sat down on a seat made ready.
Nisajja kho bhagavā te bhikkhū etadavoca alaṁ bhikkhave mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādanti.	Having sat down he said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”
Evaṁ vutte aññataro adhammavādī bhikkhu bhagavantaṁ etadavoca āgametu bhante bhagavā dhammasāmī appossukko bhante bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmāti.	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-and-now, Lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”
Dutiyampi kho bhagavā te bhikkhū etadavoca alaṁ bhikkhave mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādanti.	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.”
Dutiyampi kho so adhammavādī bhikkhu bhagavantaṁ etadavoca āgametu bhante bhagavā dhammasāmī appossukko bhante bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmāti.	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-and-now, Lord Blessed One. We will be the ones who deal with this argument, quarrel, strife, and dispute.”

</table>

top

Provenance:

2017 Ven. Khematto Bhikkhu

Edition: 2017-09-29.

Transcribed from a file generously provided by the translator via dhammatalks.org and edited to ZzE-style by sj.

This Zugang zur Einsicht edition is 2017

Translations, rebublishing, editing and additions are in the sphere of responsibility of Zugang zur Einsicht.

Scope of this Dhamma-Gift: You are invited to not only use this Dhamma-Gift here for yourself but also to share it, and your merits with it, again as a Dhamma gift and to copy, reformat, reprint, republish and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; This work is licensed under the Creative Commons Attribution-NonCommercial 4.0 Unported. To see a copy of this license visit http://creativecommons.org/licenses/by-nc/4.0/. For additional information about copyrights on ZzE, see the FAQ.

How to cite this document (one suggested style): 'Mv X.01: Kosambakavivādakathā: The Discussion of the Quarrel at Kosambī - line by line', by Ven. Khematto Bhikkhu. Zugang zur Einsicht, 4. November 2017, http://www.zugangzureinsicht.org/html/tipitaka/vin/mv/mv10/mv.10.01.khem_enpi.html retreived on:“date”

Help | About | Contact | Scope of the Dhamma gift | Collaboration
Anumodana puñña kusala!

Sidebar

Table of Contents

Kosambakavivādakathā: The Discussion of the Quarrel at Kosambī 'line by line'

X kosambakakkhandhako

The Kosambī Khandhaka

271. kosambakavivādakathā (Mv.X.1.1) The Discussion of the Quarrel at Kosambī

User Tools

Site Tools

Sidebar

Table of Contents

Kosambakavivādakathā: The Discussion of the Quarrel at Kosambī 'line by line'

X kosambakakkhandhako

The Kosambī Khandhaka

271. kosambakavivādakathā (Mv.X.1.1) The Discussion of the Quarrel at Kosambī

Page Tools