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Aṭṭhārasavatthukathā

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Title: Aṭṭhārasavatthukathā: The Discussion of the Eighteen Grounds 'line by line'

Summary:

Mv X 06

PTS: Mv X 5.2 | CS: vin.mv.10.06

Aṭṭhārasavatthukathā

'Line by Line'

The Discussion of the Eighteen Grounds

by

Ven. Khematto Bhikkhu

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

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276. aṭṭhārasavatthukathā //The Discussion of the Eighteen Grounds//

(Cross-reference: BMC BMCII: Chap. 21: Behavior during a schism)

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Athakho kosambikā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthī tenupasaṅkamiṁsu.Then the Kosambī monks, having set their lodgings in order, taking their robes & bowls, went to Sāvatthī.
(Mv.X.5.3) [252] Assosi kho āyasmā sārīputto te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.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.”
Athakho āyasmā sārīputto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinno kho āyasmā sārīputto bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantiAs 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.
kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.“How am I to behave with regard to these monks?”
Tenahi tvaṁ sārīputta yathā dhammo tathā patiṭṭhāhīti.“In that case, Sāriputta, take your stance in line with the Dhamma.”
Kathāhaṁ bhante jāneyyaṁ dhammaṁ vā adhammaṁ vāti.“And how should I know what is Dhamma and what is not-Dhamma?”
(Mv.X.5.4) Aṭṭhārasahi kho sārīputta vatthūhi adhammavādī jānitabbo“Sāriputta, there are these eighteen grounds by which a speaker of not-Dhamma is to be known.
idha sārīputta bhikkhu adhammaṁ dhammoti dīpeti dhammaṁ adhammoti dīpeti avinayaṁ vinayoti dīpeti vinayaṁ avinayoti dīpeti“Here, Sāriputta, a monk explains not-Dhamma as ‘Dhamma’, Dhamma as ‘not-Dhamma’, not-Vinaya as ‘Vinaya’, Vinaya as ‘not-Vinaya’,
abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti“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’,
anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti“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’,
appaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti paññattaṁ tathāgatena appaññattaṁ tathāgatenāti dīpeti“what was not formulated by the Tathāgata as ‘formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘not formulated by the Tathāgata’,
anāpattiṁ āpattīti dīpeti āpattiṁ anāpattīti anāpattīti dīpeti“a non-offense as ‘an offense’, an offense as ‘a non-offense’,
lahukaṁ āpattiṁ garukā āpattīti dīpeti garukaṁ āpattiṁ lahukā āpattīti dīpeti“a light offense as ‘a heavy offense’, a heavy offense as ‘a light offense’,
anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti [ME: sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti]“an offense leaving a remainder as ‘an offense leaving no remainder’, an offense leaving no remainder as ‘an offense leaving a remainder’,
duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti“a serious offense as ‘a not-serious offense’, a not-serious offense as ‘a serious offense.’
imehi kho sārīputta aṭṭhārasahi vatthūhi adhammavādī jānitabbo“These are the eighteen grounds by which a speaker of not-Dhamma is to be known.
(Mv.X.5.5) aṭṭhārasahi ca kho sārīputta vatthūhi dhammavādī jānitabbo“There are these eighteen grounds by which a speaker of Dhamma is to be known.
idha sārīputta bhikkhu adhammaṁ adhammoti dīpeti dhammaṁ dhammoti dīpeti avinayaṁ avinayoti dīpeti vinayaṁ vinayoti dīpeti“Here, Sāriputta, a monk explains not-Dhamma as ‘not-Dhamma’, Dhamma as ‘Dhamma’, not-Vinaya as ‘not-Vinaya’, Vinaya as ‘Vinaya’,
abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti“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’,
anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti“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’,
appaññattaṁ tathāgatena appaññattaṁ tathāgatenāti dīpeti paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti anāpattiṁ anāpattīti dīpeti āpattiṁ āpattīti dīpeti“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’,
lahukaṁ āpattiṁ lahukā āpattīti dīpeti garukaṁ āpattiṁ garukā āpattīti dīpeti“a light offense as ‘a light offense’, a heavy offense as ‘a heavy offense’,
sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpeti anavasesaṁ āpattiṁ anavasesā āpattīti dīpeti“an offense leaving a remainder as ‘an offense leaving a remainder’, an offense leaving no remainder as ‘an offense leaving no remainder’,
duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti“a serious offense as ‘a serious offense’, a not-serious offense as ‘a not-serious offense.’
imehi kho sārīputta aṭṭhārasahi vatthūhi dhammavādī jānitabboti.“These are the eighteen grounds by which a speaker of Dhamma is to be known.”
(Mv.X.5.6) [253] Assosi kho āyasmā mahāmoggallāno .pe.Ven. Mahā Moggallāna heard …
Assosi kho āyasmā mahākassapo assosi kho āyasmā mahākaccāno assosi kho āyasmā mahākoṭṭhito assosi kho āyasmā mahākappino assosi kho āyasmā mahācundo assosi kho āyasmā anuruddho assosi kho āyasmā revato assosi kho āyasmā upāli assosi kho āyasmā ānando assosi kho āyasmā rāhulo te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.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.”
Athakho āyasmā rāhulo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Ven. Rāhula went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantiAs 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.
kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.“How am I to behave with regard to these monks?”
Tenahi tvaṁ rāhula yathā dhammo tathā patiṭṭhāhīti.“In that case, Rāhula, take your stance in line with the Dhamma.”
Kathāhaṁ bhante jāneyyaṁ dhammaṁ vā adhammaṁ vāti.“And how should I know what is Dhamma and what is not-Dhamma?”
Aṭṭhārasahi kho rāhula vatthūhi adhammavādī jānitabbo .pe. Imehi kho rāhula aṭṭhārasahi vatthūhi adhammavādī jānitabbo“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.
aṭṭhārasahi ca kho rāhula vatthūhi dhammavādī jānitabbo .pe. Imehi kho rāhula aṭṭhārasahi vatthūhi dhammavādī jānitabboti.“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] Assosi kho mahāpajāpatī gotamī te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.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.”
Athakho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side.
Ekamantaṁ ṭhitā kho mahāpajāpatī gotamī bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.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?”
Tenahi tvaṁ gotami ubhayattha dhammaṁ suṇa ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi yaṁ ca kiñci bhikkhunīsaṅghena bhikkhusaṅghato paccāsiṁsitabbaṁ sabbantaṁ dhammavādito va paccāsiṁsitabbanti.“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] Assosi kho anāthapiṇḍiko gahapati te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.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.”
Athakho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.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?”
Tenahi tvaṁ gahapati ubhayattha dānaṁ dehi ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehīti.“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] Assosi kho visākhā migāramātā te kira kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādākārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchantīti.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.”
Athakho visākhā migāramātā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Visākhā, Migāra’s Mother, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ āgacchanti kathāhaṁ bhante tesu bhikkhūsu paṭipajjāmīti.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?”
Tenahi tvaṁ visākhe ubhayattha dānaṁ dehi ubhayattha dānaṁ datvā ubhayattha dhammaṁ suṇa ubhayattha dhammaṁ sutvā ye tattha bhikkhū dhammavādino tesaṁ diṭṭhiñca khantiñca ruciñca ādāyañca rocehīti.“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] Athakho kosambikā bhikkhū anupubbena yena sāvatthī tadavasariṁsu.Then the Kosambī monks, traveling by stages, arrived at Sāvatthī.
Athakho āyasmā sārīputto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.
Ekamantaṁ nisinno kho āyasmā sārīputto bhagavantaṁ etadavoca te kira bhante kosambikā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṁ anuppattā kathaṁ nu kho bhante tesu bhikkhūsu senāsanaṁ paṭipajjitabbanti.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?”
Tenahi tayā sārīputta vivittaṁ senāsanaṁ dātabbanti.“In that case, Sāriputta, vacant lodgings are to be given to them.”
Sace pana bhante vivittaṁ na hoti kathaṁ paṭipajjitabbanti.“And if there are no vacant lodgings, what should I do?”
Tenahi sārīputta vivittaṁ katvāpi dātabbaṁ na tvevāhaṁ sārīputta kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṁ paṭibāhitabbanti vadāmi yo paṭibāheyya āpatti dukkaṭassāti.“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.”
Āmise pana bhante kathaṁ paṭipajjitabbanti.“And how am I to act with regard to material gifts?”
Āmisaṁ kho sārīputta sabbesaṁ samakaṁ bhājetabbanti.“Material gifts are to be divided equally among all.”

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