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468.Atha kho kosambakā bhikkhū senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tenupasaṅkamiṃsu.
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Then the Kosambī monks, having set their lodgings in order, taking their robes & bowls, went to Sāvatthī.
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Assosi kho āyasmā sāriputto – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti.
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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.”
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Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.
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Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti.
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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.
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Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?
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“How am I to behave with regard to these monks?”
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"Tena hi tvaṃ, sāriputta, yathā dhammo tathā tiṭṭhāhī"ti.
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“In that case, Sāriputta, take your stance in line with the Dhamma.”
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"Kathāhaṃ, bhante, jāneyyaṃ dhammaṃ vā adhammaṃ vā"ti?
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“And how should I know what is Dhamma and what is not-Dhamma?”
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Aṭṭhārasahi kho, sāriputta, vatthūhi adhammavādī jānitabbo.
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“Sāriputta, there are these eighteen grounds by which a speaker of not-Dhamma is to be known.
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Idha, sāriputta, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti; avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti; anāpattiṃ āpattīti dīpeti, āpattiṃ anāpattīti dīpeti; lahukaṃ āpattiṃ garukā āpattīti dīpeti, garukaṃ āpattiṃ lahukā āpattīti dīpeti; sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti, anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti – imehi kho, sāriputta, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.
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“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’, “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.
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Aṭṭhārasahi ca kho, sāriputta, vatthūhi dhammavādī jānitabbo.
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“There are these eighteen grounds by which a speaker of Dhamma is to be known.
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Idha, sāriputta, bhikkhu adhammaṃ adhammoti dīpeti, dhammaṃ dhammoti dīpeti; avinayaṃ avinayoti dīpeti, vinayaṃ vinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti ; anāpattiṃ anāpattīti dīpeti, āpattiṃ āpattīti dīpeti; lahukaṃ āpattiṃ lahukā āpattīti dīpeti, garukaṃ āpattiṃ garukā āpattīti dīpeti; sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpeti, anavasesaṃ āpattiṃ anavasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti – imehi kho, sāriputta, aṭṭhārasahi vatthūhi dhammavādī jānitabboti.
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“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.”
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469.Assosi kho āyasmā mahāmoggallāno - pe - assosi kho āyasmā mahākassapo… assosi kho āyasmā mahākaccāno… assosi kho āyasmā mahākoṭṭhiko … 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 kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti.
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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.”
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Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then Ven. Rāhula went to the Blessed One and, on arrival, bowed down and sat to one side.
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Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti.
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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.
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Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?
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“How am I to behave with regard to these monks?”
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"Tena hi tvaṃ, rāhula, yathā dhammo tathā tiṭṭhāhī"ti.
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“In that case, Rāhula, take your stance in line with the Dhamma.”
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"Kathāhaṃ, bhante, jāneyyaṃ dhammaṃ vā adhammaṃ vā"ti?
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“And how should I know what is Dhamma and what is not-Dhamma?”
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Aṭṭhārasahi kho, rāhula, vatthūhi adhammavādī jānitabbo.
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“Rāhula, there are these eighteen grounds by which a speaker of not-Dhamma is to be known. …
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Idha, rāhula, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti; avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti; anāpattiṃ āpattīti dīpeti, āpattiṃ anāpattīti dīpeti; lahukaṃ āpattiṃ garukā āpattīti dīpeti, garukaṃ āpattiṃ lahukā āpattīti dīpeti; sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti, anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti – imehi kho, rāhula, aṭṭhārasahi vatthūhi adhammavādī jānitabbo.
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These are the eighteen grounds by which a speaker of not-Dhamma is to be known.
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Aṭṭhārasahi ca kho, rāhula, vatthūhi dhammavādī jānitabbo.
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“There are these eighteen grounds by which a speaker of Dhamma is to be known. …
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Idha, rāhula, bhikkhu adhammaṃ adhammoti dīpeti, dhammaṃ dhammoti dīpeti; avinayaṃ avinayoti dīpeti, vinayaṃ vinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti; anāpattiṃ anāpattīti dīpeti, āpattiṃ āpattīti dīpeti; lahukaṃ āpattiṃ lahukā āpattīti dīpeti, garukaṃ āpattiṃ garukā āpattīti dīpeti; sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpeti, anavasesaṃ āpattiṃ anavasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti – imehi kho, rāhula, aṭṭhārasahi vatthūhi dhammavādī jānitabboti.
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These are the eighteen grounds by which a speaker of Dhamma is to be known.”
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470.Assosi kho mahāpajāpati [mahāpajāpatī (sī. syā.)] gotamī – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti.
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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.”
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Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
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Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side.
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Ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti.
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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.
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Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?
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How am I to behave with regard to these monks?”
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"Tena hi tvaṃ, gotami, ubhayattha dhammaṃ suṇa.
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“In that case, Gotamī, listen to the Dhamma from both sides.
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Ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi.
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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.
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Yañca kiñci bhikkhunisaṅghena bhikkhusaṅghato paccāsīsitabbaṃ sabbaṃ taṃ dhammavāditova paccāsīsitabba"nti.
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And whatever the Saṅgha of bhikkhunīs expects from the Saṅgha of bhikkhus should all be expected from the side of those who speak Dhamma.”
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471.Assosi kho anāthapiṇḍiko gahapati – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti.
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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.”
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Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
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Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti.
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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.
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Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?
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How am I to behave with regard to these monks?”
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"Tena hi tvaṃ, gahapati, ubhayattha dānaṃ dehi.
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“In that case, householder, give gifts to both sides.
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Ubhayattha dānaṃ datvā ubhayattha dhammaṃ suṇa.
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Having given gifts to both sides, listen to the Dhamma from both sides.
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Ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti.
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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.”
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472.Assosi kho visākhā migāramātā – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti.
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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.”
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Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then Visākhā, Migāra’s Mother, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
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Ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti.
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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.
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Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti?
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How am I to behave with regard to these monks?”
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"Tena hi tvaṃ, visākhe, ubhayattha dānaṃ dehi.
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“In that case, Visākhā, give gifts to both sides.
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Ubhayattha dānaṃ datvā ubhayattha dhammaṃ suṇa.
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Having given gifts to both sides, listen to the Dhamma from both sides.
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Ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti.
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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.”
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473.Atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṃ.
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Then the Kosambī monks, traveling by stages, arrived at Sāvatthī.
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Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side.
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Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ anuppattā.
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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.
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Kathaṃ nu kho, bhante, tesu bhikkhūsu senāsane [senāsanesu (ka.), senāsanaṃ (syā.)] paṭipajjitabba"nti?
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How am I to behave with regard to their lodgings?”
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"Tena hi, sāriputta, vivittaṃ senāsanaṃ dātabba"nti.
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“In that case, Sāriputta, vacant lodgings are to be given to them.”
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"Sace pana, bhante, vivittaṃ na hoti, kathaṃ paṭipajjitabba"nti?
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“And if there are no vacant lodgings, what should I do?”
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"Tena hi, sāriputta, vivittaṃ katvāpi dātabbaṃ, na tvevāhaṃ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṃ paṭibāhitabbanti vadāmi.
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“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.
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Yo paṭibāheyya, āpatti dukkaṭassā"ti.
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Whoever should preempt it: an offense of wrong doing.”
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"Āmise pana, bhante, kathaṃ paṭipajjitabba"nti?
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“And how am I to act with regard to material gifts?”
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"Āmisaṃ kho, sāriputta, sabbesaṃ samakaṃ bhājetabba"nti.
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“Material gifts are to be divided equally among all.”
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Aṭṭhārasavatthukathā niṭṭhitā.
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The Discussion of Going to Pārileyyaka is finished.
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