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

(Mv.X.5.3) [252] 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?”

(Mv.X.5.4) “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’,(2)

“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.

(Mv.X.5.5) “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.”

(Mv.X.5.6) [253] 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.”

(Mv.X.5.7) [254] 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.”

(Mv.X.5.8) [255] 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.”

(Mv.X.5.9) [256] 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.”

(Mv.X.5.10) [257] 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.”