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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(and the noble 1 TsAdanta; see Béhtlingk-Roth, sub voce fshé. 314 MAHAVAGGA. X, 5,1 One among men)—the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.’ 5. 1. And the Blessed One, having dwelt at Parileyyaka as long as he thought fit, went forth to Savatthi. Wandering from place to place he came to SAvatthi. There the Blessed One dwelt at SAvatthi, in the Getavana, the garden of Andthapizdika. And the lay-devotees of Kosambt thought: ‘These venerable Bhikkhus of Kosambt have brought much misfortune to us; worried! by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambi, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and support them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.’ 2. Thus the lay-devotees of Kosambt did not salute any more the Bhikkhus of Kosambf, nor did they rise from their seats before them (&c., down to:) nor gave them food when they came on their walks for alms. Then the Bhikkhus of Kosambt, when they were no more honoured (&c., down to:) and hospitably » Ubba/ha; see Gataka I, 300, and Mah4vagga III, 9, 1. X, 5, 4- SCHISMS AMONG THE SAMGHA. 315 received by the lay-devotees of Kosambt, said to each other: ‘Well, friends, let us go to SAvatthi and let us settle there that question before the Blessed One.’ And the Bhikkhus of Kosambt put their resting-places in order, took up their almsbowls and their robes, and went forth to SAvatthi. 3. And the venerable Sdriputta heard: ‘ Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, are coming to SAvatthi.’ And the venerable Sériputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sériputta said to the Blessed One: ‘Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus?’ ‘Well, Sé4riputta, you must side with those who are right according to the Dhamma.’ ‘ But how shall I discern, Lord, what is right and what is wrong ?’
2How am I to behave, Lord, towards those Bhikkhus?’ ‘Well, Sé4riputta, you must side with those who are right according to the Dhamma.’ ‘ But how shall I discern, Lord, what is right and what is wrong ?’ 4. ‘There are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Sériputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathagata to have been taught and spoken by the Tathagata, or declares something taught and spoken by the Tathagata not to have been taught and spoken by the Tathagata, or declares what has not been 316 _ MAHAVAGGA. X, 5, 5- practised by the Tathagata to have been practised by the Tathagata, or declares something practised by the Tathagata not to have been practised by the Tathagata, or declares what has not been ordained by the Tathagata to have been ordained by the Tathagata, or declares something ordained by the Tathagata not to have been ordained by the Tathagata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions}, or declares a grave offence® to be a not grave offence, or declares an offence that is not grave to be a grave offence, —these are the eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. 5. ‘And there are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Sdriputta, a Bhikkhu declares what is not Dhamma to be not 1 Our translation of sAvasesa and anavasesa is entirely conjectural. By the exceptions alluded to here we believe that such clauses must be understood as, for instance, in the sixth Nissaggiya Rule the words: ‘Except at the right season ;—here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.’ * The term ‘ Du/fulla 4patti’ is used also in the ninth P&sittiya Rule, and the Old Commentary there states that by ‘ grave offences’ those belonging to the P4ragika and Samghadisesa classes are understood. X; 5) 7 SCHISMS AMONG THE SAMGHA. 317 Dhamma,or declares what is Dhamma to be Dhamma (&c., down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave,—these are the eighteen things, Sdriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’
3317 Dhamma,or declares what is Dhamma to be Dhamma (&c., down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave,—these are the eighteen things, Sdriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’ 6. And the venerable Mahamoggallana heard (&c., as in §§ 3-5)—and the venerable Mahdakassapa heard, &c.—and the venerable Mahaka#sana heard, &c.—and the venerable Mahako/¢Zita! heard, &c.—and the venerable Mah4kappina heard, &c.— and the venerable Mah4éunda heard, &c.—and the venerable Anuruddha heard, &c.—and the venerable Revata heard, &c.—and the venerable Up§li heard, &c.—and the venerable Ananda heard, &c.—and the venerable Rahula heard (&c., as above). 7. And Mahdpag4pati Gotamt heard: ‘Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, are coming to Savatthi.. And Mahapagdpati Gotami went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him Mahapagdpati Gotamt said to the Blessed One: ‘Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus ?’ ‘Well, Gotamt, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, 1 The name of this Thera is spelt in the MSS. Mahako/shita and Mahdko/tika. In the Northern Buddhist works he is called Mahakaush/hilya. In the Lalita Vistara (p. 1, ed. Calc.) Kaundilya is a misprint. 318 MAHAVAGGA. X, 5, 8 then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma ; and whatever the Bhikkhuntsamgha has to apply for to the Bhikkhusamgha!, for all that you must apply to the party of those who are right.’ 8. And Anéatha-pizdika the householder heard (&c., as in § 3, down to:). ‘How am I to behave, Lord, towards those Bhikkhus ?’ ‘Well, householder, bestow gifts on both sides; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.’ 9. And Visékhé Mig4ramata heard, &c.* 10. And the Bhikkhus of Kosambt in due course came to SAvatthi. And the venerable Sé4riputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sariputta said to the Blessed One: ‘Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, have arrived at S4vatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus ?’ ‘Well, S4riputta, assign separate dwelling-places to them.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(and the noble 1 TsAdanta; see Béhtlingk-Roth, sub voce fshé. 314 MAHAVAGGA. X, 5,1 One among men)—the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.’ 5. 1. And the Blessed One, having dwelt at Parileyyaka as long as he thought fit, went forth to Savatthi. Wandering from place to place he came to SAvatthi. There the Blessed One dwelt at SAvatthi, in the Getavana, the garden of Andthapizdika. And the lay-devotees of Kosambt thought: ‘These venerable Bhikkhus of Kosambt have brought much misfortune to us; worried! by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambi, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and support them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.’ 2. Thus the lay-devotees of Kosambt did not salute any more the Bhikkhus of Kosambf, nor did they rise from their seats before them (&c., down to:) nor gave them food when they came on their walks for alms. Then the Bhikkhus of Kosambt, when they were no more honoured (&c., down to:) and hospitably » Ubba/ha; see Gataka I, 300, and Mah4vagga III, 9, 1. X, 5, 4- SCHISMS AMONG THE SAMGHA. 315 received by the lay-devotees of Kosambt, said to each other: ‘Well, friends, let us go to SAvatthi and let us settle there that question before the Blessed One.’ And the Bhikkhus of Kosambt put their resting-places in order, took up their almsbowls and their robes, and went forth to SAvatthi. 3. And the venerable Sdriputta heard: ‘ Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, are coming to SAvatthi.’ And the venerable Sériputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sériputta said to the Blessed One: ‘Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus?’ ‘Well, Sé4riputta, you must side with those who are right according to the Dhamma.’ ‘ But how shall I discern, Lord, what is right and what is wrong ?’
2How am I to behave, Lord, towards those Bhikkhus?’ ‘Well, Sé4riputta, you must side with those who are right according to the Dhamma.’ ‘ But how shall I discern, Lord, what is right and what is wrong ?’ 4. ‘There are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Sériputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathagata to have been taught and spoken by the Tathagata, or declares something taught and spoken by the Tathagata not to have been taught and spoken by the Tathagata, or declares what has not been 316 _ MAHAVAGGA. X, 5, 5- practised by the Tathagata to have been practised by the Tathagata, or declares something practised by the Tathagata not to have been practised by the Tathagata, or declares what has not been ordained by the Tathagata to have been ordained by the Tathagata, or declares something ordained by the Tathagata not to have been ordained by the Tathagata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions}, or declares a grave offence® to be a not grave offence, or declares an offence that is not grave to be a grave offence, —these are the eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. 5. ‘And there are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Sdriputta, a Bhikkhu declares what is not Dhamma to be not 1 Our translation of sAvasesa and anavasesa is entirely conjectural. By the exceptions alluded to here we believe that such clauses must be understood as, for instance, in the sixth Nissaggiya Rule the words: ‘Except at the right season ;—here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.’ * The term ‘ Du/fulla 4patti’ is used also in the ninth P&sittiya Rule, and the Old Commentary there states that by ‘ grave offences’ those belonging to the P4ragika and Samghadisesa classes are understood. X; 5) 7 SCHISMS AMONG THE SAMGHA. 317 Dhamma,or declares what is Dhamma to be Dhamma (&c., down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave,—these are the eighteen things, Sdriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’
3317 Dhamma,or declares what is Dhamma to be Dhamma (&c., down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave,—these are the eighteen things, Sdriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’ 6. And the venerable Mahamoggallana heard (&c., as in §§ 3-5)—and the venerable Mahdakassapa heard, &c.—and the venerable Mahaka#sana heard, &c.—and the venerable Mahako/¢Zita! heard, &c.—and the venerable Mah4kappina heard, &c.— and the venerable Mah4éunda heard, &c.—and the venerable Anuruddha heard, &c.—and the venerable Revata heard, &c.—and the venerable Up§li heard, &c.—and the venerable Ananda heard, &c.—and the venerable Rahula heard (&c., as above). 7. And Mahdpag4pati Gotamt heard: ‘Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, are coming to Savatthi.. And Mahapagdpati Gotami went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him Mahapagdpati Gotamt said to the Blessed One: ‘Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus ?’ ‘Well, Gotamt, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, 1 The name of this Thera is spelt in the MSS. Mahako/shita and Mahdko/tika. In the Northern Buddhist works he is called Mahakaush/hilya. In the Lalita Vistara (p. 1, ed. Calc.) Kaundilya is a misprint. 318 MAHAVAGGA. X, 5, 8 then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma ; and whatever the Bhikkhuntsamgha has to apply for to the Bhikkhusamgha!, for all that you must apply to the party of those who are right.’ 8. And Anéatha-pizdika the householder heard (&c., as in § 3, down to:). ‘How am I to behave, Lord, towards those Bhikkhus ?’ ‘Well, householder, bestow gifts on both sides; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.’ 9. And Visékhé Mig4ramata heard, &c.* 10. And the Bhikkhus of Kosambt in due course came to SAvatthi. And the venerable Sé4riputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sariputta said to the Blessed One: ‘Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, have arrived at S4vatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus ?’ ‘Well, S4riputta, assign separate dwelling-places to them.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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