| пали | Khematto Bhikkhu - english
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451.Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme.
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At that time the Blessed One was staying at Kosambī, at Ghosita’s monastery.
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Tena kho pana samayena aññataro bhikkhu āpattiṃ āpanno hoti.
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And at that time, a certain monk fell into an offense.
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So tassā āpattiyā āpattidiṭṭhi [āpattidiṭṭhī (sī.)] hoti; aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti.
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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.
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So aparena samayena tassā āpattiyā anā pattidiṭṭhi hoti; aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
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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.
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Atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti"nti?
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Then the monks said to that (the first) monk, “Friend, you have fallen into an offense. Do you see that offense?”
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"Natthi me, āvuso, āpatti yamahaṃ passeyya"nti.
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“I have no offense that I should see, friends.”
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Atha kho te bhikkhū sāmaggiṃ labhitvā taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu.
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Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense.
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So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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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.
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Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca – "anāpatti esā, āvuso, nesā āpatti.
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Then the monk went to his friends and companions and said, “This is a non-offense. This is not an offense.
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Anāpannomhi, namhi āpanno.
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I have not fallen into an offense. It’s not the case that I have fallen into an offense.
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Anukkhittomhi, namhi ukkhitto.
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I am unsuspended, not suspended.
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Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
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I was suspended with a non-Dhamma transaction—reversible, not fit to stand.
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Hotha me āyasmanto dhammato vinayato pakkhā"ti.
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Be on my side (I am) in accordance with the Dhamma & Vinaya.”
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Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe.
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So the monk was able to get his friends and companions to be on his side.
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Jānapadānampi sandiṭṭhānaṃ sambhattānaṃ bhikkhūnaṃ santike dūtaṃ pāhesi – anāpatti esā, āvuso, nesā āpatti.
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He sent a messenger to his friends and companions in the countryside, (saying,) “This is a non-offense. This is not an offense.
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Anāpannomhi, namhi āpanno.
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I have not fallen into an offense. It’s not the case that I have fallen into an offense.
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Anukkhittomhi, namhi ukkhitto.
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I am unsuspended, not suspended.
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Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
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I was suspended with a non-Dhamma transaction—reversible, not fit to stand.
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Hontu me āyasmanto dhammato vinayato pakkhā"ti.
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Be on my side (I am) in accordance with the Dhamma & Vinaya.”
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Alabhi kho so bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.
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So the monk was able to get his friends and companions in the countryside to be on his side.
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Atha kho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṃsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṃ – "anāpatti esā, āvuso, nesā āpatti.
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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.
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Anāpanno eso bhikkhu, neso bhikkhu āpanno.
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That monk has not fallen into an offense. It’s not the case that he has fallen into an offense.
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Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto.
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He is unsuspended, not suspended.
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Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā"ti.
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He was suspended with a non-Dhamma transaction—reversible, not fit to stand.”
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Evaṃ vutte ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṃ – "āpatti esā āvuso, nesā anāpatti.
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When that was said, the monks who had suspended him said to his followers, “This is an offense. This is not a non-offense.
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Āpanno eso bhikkhu, neso bhikkhu anāpanno.
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That monk has fallen into an offense. It’s not the case that he has not fallen into an offense.
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Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto.
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He is suspended, not unsuspended.
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Dhammikena kammena ukkhitto akuppena ṭhānārahena.
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He was suspended with a Dhamma transaction—irreversible and fit to stand.
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Mā kho tumhe āyasmanto etaṃ ukkhittakaṃ bhikkhuṃ anuvattittha anuparivārethā"ti.
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Venerable sirs, don’t follow or attend on that suspended monk.”
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Evampi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṃ ukkhittakaṃ bhikkhuṃ anuvattiṃsu anuparivāresuṃ.
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Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.
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452.Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then a certain monk went to the Blessed One, bowed down, and sat to one side.
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Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – "idha, bhante, aññataro bhikkhu āpattiṃ āpanno ahosi.
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As he was sitting there, he said to the Blessed One, “Lord, here, a certain monk fell into an offense.
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So tassā āpattiyā āpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino ahesuṃ.
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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.
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So aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṃ.
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“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.
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Atha kho te, bhante, bhikkhū taṃ bhikkhuṃ etadavocuṃ – 'āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti'nti?
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“Then the monks said to that (the first) monk, ‘Friend, you have fallen into an offense. Do you see that offense?’
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"Natthi me, āvuso, āpatti yamahaṃ passeyya"nti.
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“(He said,) ‘I have no offense that I should see, friends.’
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Atha kho te, bhante, bhikkhū sāmaggiṃ labhitvā taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu.
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“Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense.
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So ca, bhante, bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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“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.
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Atha kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca – 'anāpatti esā, āvuso; nesā āpatti.
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“Then the monk went to his friends and companions and said, ‘This is a non-offense. This is not an offense.
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Anāpannomhi, namhi āpanno.
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I have not fallen into an offense. It’s not the case that I have fallen into an offense.
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Anukkhittomhi, namhi ukkhitto.
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I am unsuspended, not suspended.
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Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
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I was suspended with a non-Dhamma transaction—reversible, not fit to stand.
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Hotha me āyasmanto dhammato vinayato pakkhā'ti.
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Be on my side (I am) in accordance with the Dhamma & Vinaya.’
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Alabhi kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe.
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“So the monk was able to get his friends and companions to be on his side.
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Jānapadānampi sandiṭṭhānaṃ sambhattānaṃ bhikkhūnaṃ santike dūtaṃ pāhesi – 'anāpatti esā, āvuso; nesā āpatti.
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“He sent a messenger to his friends and companions in the countryside, (saying,) ‘This is a non-offense. This is not an offense.
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Anāpannomhi, namhi āpanno.
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I have not fallen into an offense. It’s not the case that I have fallen into an offense.
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Anukkhittomhi, namhi ukkhitto.
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I am unsuspended, not suspended.
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Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena.
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I was suspended with a non-Dhamma transaction—reversible, not fit to stand.
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Hontu me āyasmanto dhammato vinayato pakkhā'ti.
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Be on my side (I am) in accordance with the Dhamma & Vinaya.’
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Alabhi kho so, bhante, bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe.
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“So the monk was able to get his friends and companions in the countryside to be on his side.
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Atha kho te, bhante, ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṃsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṃ – 'anāpatti esā, āvuso; nesā āpatti.
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“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.
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Anāpanno eso bhikkhu, neso bhikkhu āpanno.
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That monk has not fallen into an offense. It’s not the case that he has fallen into an offense.
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Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto.
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He is unsuspended, not suspended.
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Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā'ti.
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He was suspended with a non-Dhamma transaction—reversible, not fit to stand.’
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Evaṃ vutte te, bhante, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṃ – 'āpatti esā, āvuso; nesā anāpatti.
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“When that was said, the monks who had suspended him said to his followers, ‘This is an offense. This is not a non-offense.
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Āpanno eso bhikkhu, neso bhikkhu anāpanno.
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That monk has fallen into an offense. It’s not the case that he has not fallen into an offense.
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Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto.
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He is suspended, not unsuspended.
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Dhammikena kammena ukkhitto akuppena ṭhānārahena.
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He was suspended with a Dhamma transaction that is irreversible and fit to stand.
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Mā kho tumhe āyasmanto etaṃ ukkhittakaṃ bhikkhuṃ anuvattittha anuparivārethā'ti.
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Venerable sirs, don’t follow or attend on that suspended monk.’
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Evampi kho te, bhante, ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṃ ukkhittakaṃ bhikkhuṃ anuvattanti anuparivārentī"ti.
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“Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.”
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453.Atha kho bhagavā 'bhinno bhikkhusaṅgho, bhinno bhikkhusaṅgho'ti – uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhepake bhikkhū etadavoca – "mā kho tumhe, bhikkhave, 'paṭibhāti no, paṭibhāti no'ti yasmiṃ vā tasmiṃ vā bhikkhuṃ ukkhipitabbaṃ maññittha".
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Then the Blessed One, (thinking,) “The Saṅgha of monks is split. The Saṅgha of monks is split,” got up from his seat and went to the monks who had suspended (the first monk), and sat down on a seat made ready. Having sat down, he said to the monks who had suspended (the first monk), “Monks, don’t assume, (thinking,) ‘It’s clear to us. It’s clear to us,’ that in every case a monk should be suspended.
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"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti.
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“Monks, there is the case where a monk falls into an offense.
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So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
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“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
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Te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ evaṃ jānanti – 'ayaṃ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.
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Sace mayaṃ imaṃ bhikkhuṃ āpattiyā adassane ukkhipissāma, na mayaṃ iminā bhikkhunā saddhiṃ uposathaṃ karissāma, vinā iminā bhikkhunā uposathaṃ karissāma, bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo.
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“(They think,)’If we suspend this monk for not seeing an offense, then we won’t do the uposatha with him. We will do the uposatha without him. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.
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"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti.
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“Monks, there is the case where a monk falls into an offense.
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So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
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“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
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Te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ evaṃ jānanti – 'ayaṃ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.’
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Sace mayaṃ imaṃ bhikkhuṃ āpattiyā adassane ukkhipissāma, na mayaṃ iminā bhikkhunā saddhiṃ pavāressāma, vinā iminā bhikkhunā pavāressāma.
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“(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.
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Na mayaṃ iminā bhikkhunā saddhiṃ saṅghakammaṃ karissāma, vinā iminā bhikkhunā saṅghakammaṃ karissāma.
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“’We won’t do Saṅgha transactions with him. We will do Saṅgha transactions without him.
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Na mayaṃ iminā bhikkhunā saddhiṃ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma.
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“’We won’t sit on (the same) seat with him. We will sit on a seat separate from him.
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Na mayaṃ iminā bhikkhunā saddhiṃ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma.
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“’We won’t sit having conjey with him. We will sit having conjey separate from him.
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Na mayaṃ iminā bhikkhunā saddhiṃ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma.
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“’We won’t sit in the meal-hall with him. We will sit in the meal-hall separate from him.
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Na mayaṃ iminā bhikkhunā saddhiṃ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma.
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“’We won’t dwell under the same roof with him. We will dwell under a roof separate from him.
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Na mayaṃ iminā bhikkhunā saddhiṃ yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma.
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“’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.
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Bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo"ti.
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“’From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.”
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454.Atha kho bhagavā ukkhepakānaṃ bhikkhūnaṃ etamatthaṃ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca – "mā kho tumhe, bhikkhave, āpattiṃ āpajjitvā 'nāmha āpannā, nāmha āpannā'ti āpattiṃ na paṭikātabbaṃ maññittha".
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Then the Blessed One, having explained the matter to the monks who had suspended (the first monk), got up from his seat, went to the followers (of the suspended monk), and sat down on a seat made ready. Having sat down he said to them, “Don’t think that, having fallen into an offense, (thinking,) ‘We haven’t fallen (into an offense). We haven’t fallen (into an offense),’ it should not be confessed.
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"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti.
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“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
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So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
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“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
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So ce, bhikkhave, bhikkhu te bhikkhū evaṃ jānāti – 'ime kho āyasmanto [āyasmantā (ka.)] bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṃ mamaṃ vā kāraṇā aññesaṃ vā kāraṇā chandā dosā mohā bhayā agatiṃ gantuṃ.
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“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’ “(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.
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Sace maṃ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṃ uposathaṃ karissanti, vinā mayā uposathaṃ karissanti, bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya sā āpatti desetabbā.
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“’If these monks suspend me for not seeing an offense, then they won’t do the uposatha with me. They’ll do the uposatha without me. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.
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"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti.
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“Monks, there is the case where a monk falls into an offense.
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So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti.
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“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense.
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So ce, bhikkhave, bhikkhu te bhikkhū evaṃ jānāti – 'ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṃ mamaṃ vā kāraṇā aññesaṃ vā kāraṇā chandā dosā mohā bhayā agatiṃ gantuṃ.
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“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’ “(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.’
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Sace maṃ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṃ pavāressanti, vinā mayā pavāressanti.
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“’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.
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Na mayā saddhiṃ saṅghakammaṃ karissanti, vinā mayā saṅghakammaṃ karissanti.
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“’They won’t do Saṅgha transactions with me. They’ll do Saṅgha transactions without me.
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Na mayā saddhiṃ āsane nisīdissanti, vinā mayā āsane nisīdissanti.
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“’They won’t sit on (the same) seat with me. They’ll sit on a seat separate from me.
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Na mayā saddhiṃ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti.
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“’They won’t sit having conjey with me. They’ll sit having conjey separate from me.
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Na mayā saddhiṃ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti.
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“’They won’t sit in the meal-hall with me. They’ll sit in the meal-hall separate from me.
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Na mayā saddhiṃ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti.
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“’They won’t dwell under the same roof with me. They’ll dwell under a roof separate from me.
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Na mayā saddhiṃ yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissanti, vinā mayā yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissanti, bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya sā āpatti desetabbā"ti.
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“’They won’t—in line with seniority—bow down to me, stand up to greet me, salute me with hands placed palm-to-palm over the heart, or perform forms of respect due to superiors to me. “’From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.”
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Atha kho bhagavā ukkhittānuvattakānaṃ bhikkhūnaṃ etamatthaṃ bhāsitvā uṭṭhāyāsanā pakkāmi.
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Then the Blessed One, having explained the matter to the followers of the suspended monk, got up from his seat and left.
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455.Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karonti, saṅghakammaṃ karonti.
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At that time the followers of the suspended monk were performing the Uposatha and Saṅgha transactions right there inside the territory,
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Ukkhepakā pana bhikkhū nissīmaṃ gantvā uposathaṃ karonti, saṅghakammaṃ karonti.
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while the monks who suspended (the first monk) were performing the Uposatha and Saṅgha transactions, having gone outside the territory.
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Atha kho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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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.
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Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – "te, bhante, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karonti, saṅghakammaṃ karonti.
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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,
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Mayaṃ pana ukkhepakā bhikkhū nissīmaṃ gantvā uposathaṃ karoma, saṅghakammaṃ karomā"ti.
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while we monks who suspended (the first monk) are performing the Uposatha and Saṅgha transactions, having gone outside the territory.”
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"Te ce, bhikkhu, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karissanti, saṅghakammaṃ karissanti, yathā mayā ñatti ca anussāvanā ca paññattā, tesaṃ tāni kammāni dhammikāni kammāni bhavissa"nti akuppāni ṭhānārahāni.
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“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.
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Tumhe ce, bhikkhu, ukkhepakā bhikkhū tattheva antosīmāya uposathaṃ karissatha, saṅghakammaṃ karissatha, yathā mayā ñatti ca anussāvanā ca paññattā, tumhākampi tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni.
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“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.
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Taṃ kissa hetu?
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“Why is that?
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Nānāsaṃvāsakā ete [te (syā.)] bhikkhū [bhikkhu (sī. syā.)] tumhehi, tumhe ca tehi nānāsaṃvāsakā.
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“Those monks belong to a separate affiliation from you, and you belong to a separate affiliation from them.
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"Dvemā, bhikkhu, nānāsaṃvāsakabhūmiyo – attanā vā attānaṃ nānāsaṃvāsakaṃ karoti, samaggo vā naṃ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā.
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“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).
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Imā kho, bhikkhu, dve nānāsaṃvāsakabhūmiyo.
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These are the two grounds for being of a separate affiliation.
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Dvemā, bhikkhu, samānasaṃvāsakabhūmiyo – attanā vā attānaṃ samānasaṃvāsaṃ karoti, samaggo vā naṃ saṅgho ukkhittaṃ osāreti adassane vā appaṭikamme vā appaṭinissagge vā.
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“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).
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Imā kho, bhikkhu, dve samānasaṃvāsakabhūmiyo"ti.
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These are the two grounds for being of common affiliation.”
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456.Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsenti, hatthaparāmāsaṃ karonti.
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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.
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Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessanti, hatthaparāmāsaṃ karissantī"ti.
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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?”
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Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ.
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The monks heard the people criticizing, complaining, and spreading it about.
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Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessanti, hatthaparāmāsaṃ karissantī"ti.
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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?”
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Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā - pe - hatthaparāmāsaṃ karontī"ti?
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Then the monks reported the matter to the Blessed One. “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?”
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"Saccaṃ, bhagavā"ti.
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“It’s true, O Blessed One.”
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Vigarahi buddho bhagavā - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "bhinne, bhikkhave, saṅghe adhammiyāyamāne [adhammiyamāne (sī. syā. katthaci) adhammīyamāne (ka.)] asammodikāya vattamānāya [-"asammodikāvattamānāya" iti aṭṭhakathāyaṃ saṃvaṇṇetabbapāṭho] 'ettāvatā na aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessāma, hatthaparāmāsaṃ karissāmā'ti āsane nisīditabbaṃ.
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The Buddha, the Blessed One, rebuked them ... Having rebuked them, he gave a Dhamma talk and addressed the monks, “When the Saṅgha is split and getting along in an uncourteous way, not in accordance with the Dhamma, then one should sit down in a seat (far enough apart from a member of the opposite faction) to the extent that, ‘We won’t exhibit any improper bodily action or verbal action to one another, we won’t seize one another with the hands.’
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Bhinne, bhikkhave, saṅghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabba"nti.
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“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).”
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457.[ma. ni. 3.236 thokaṃ visadisaṃ] Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.
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And at that time the monks were quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers.
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Te na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ.
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They couldn’t resolve the issue.
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Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
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Then a certain monk went to the Blessed One, bowed down, and sat to one side.
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Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca – "idha, bhante, bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.
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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,
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Te na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ.
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wounding each other with verbal daggers.
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Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā"ti.
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It would be good if the Blessed One could go to them out of sympathy.”
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Adhivāsesi bhagavā tuṇhībhāvena.
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The Blessed One acquiesced with silence.
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Atha kho bhagavā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā te bhikkhū etadavoca – "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivāda"nti.
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Then the Blessed One went to the monks and sat down on a seat made ready. Having sat down he said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”
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Evaṃ vutte aññataro adhammavādī bhikkhu bhagavantaṃ etadavoca – "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu.
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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.
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Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti.
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We will be the ones who deal with this argument, quarrel, strife, and dispute.”
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Dutiyampi kho bhagavā te bhikkhū etadavoca – "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivāda"nti.
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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.”
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Dutiyampi kho so adhammavādī bhikkhu bhagavantaṃ etadavoca – "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu.
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A second time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One.
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Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti.
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May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One.x We will be the ones who deal with this argument, quarrel, strife, and dispute.”
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Kosambakavivādakathā niṭṭhitā.
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The Discussion of the Quarrel at Kosambī is finished.
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