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1. And the Blessed One, having dwelt at 笔腻谤颈濒别测测补办补 as long as he thought fit, went forth to 厂腻惫补迟迟丑颈. Wandering from place to place he came to 厂腻惫补迟迟丑颈. There the Blessed One dwelt at 厂腻惫补迟迟丑颈, in the Jetavana, the garden of 础苍腻迟丑补-辫颈峁囜笉颈办补. And the lay-devotees of 碍辞蝉补尘产墨 thought: 'These venerable Bhikkhus of 碍辞蝉补尘产墨 have brought much misfortune to us; worried^[1] by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of 碍辞蝉补尘产墨, 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 sup-port 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 碍辞蝉补尘产墨 did not salute any more the Bhikkhus of 碍辞蝉补尘产墨, 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 碍辞蝉补尘产墨, when they were no more honoured (&c., down to:) and hospitably received by the lay-devotees of 碍辞蝉补尘产墨, said to each other: 'Well, friends, let us go to 厂腻惫补迟迟丑颈 and let us settle there that question before the Blessed One.' And the Bhikkhus of 碍辞蝉补尘产墨 put their resting-places in order, took up their alms-bowls and their robes, and went forth to 厂腻惫补迟迟丑颈.

3. And the venerable 厂腻谤颈辫耻迟迟补 heard: Those litigious, contentious, quarrelsome, disputatious Bhikkhus of 碍辞蝉补尘产墨, the constant raisers of questions before the 厂补峁僩丑补, are coming to 厂腻惫补迟迟丑颈.' And the venerable 厂腻谤颈辫耻迟迟补 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 厂腻谤颈辫耻迟迟补 said to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are coming to 厂腻惫补迟迟丑颈. How am I to behave, Lord, towards those Bhikkhus?'

'Well, 厂腻谤颈辫耻迟迟补, 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, 厂腻谤颈辫耻迟迟补, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, 厂腻谤颈辫耻迟迟补, 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 罢补迟丑腻驳补迟补 to have been taught and spoken by the 罢补迟丑腻驳补迟补, or declares something taught and spoken by the 罢补迟丑腻驳补迟补 not to have been taught and spoken by the 罢补迟丑腻驳补迟补, or declares what has not been practised by the 罢补迟丑腻驳补迟补 to have been practised by the 罢补迟丑腻驳补迟补, or declares something practised by the 罢补迟丑腻驳补迟补 not to have been practised by the 罢补迟丑腻驳补迟补, or declares what has not been ordained by the 罢补迟丑腻驳补迟补 to have been ordained by the 罢补迟丑腻驳补迟补, or declares something ordained by the 罢补迟丑腻驳补迟补 not to have been ordained by the 罢补迟丑腻驳补迟补, 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^[2], or declares a grave offence^[3] to be a not grave offence, or declares an offence that is not grave to be a grave offence,鈥攖hese are the eighteen things, 厂腻谤颈辫耻迟迟补, by which you may conclude that a Bhikkhu is wrong according to the Dhamma.

5. 'And there are eighteen things, 厂腻谤颈辫耻迟迟补, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, 厂腻谤颈辫耻迟迟补, a Bhikkhu declares what is not Dhamma to be not 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,鈥攖hese are the eighteen things, 厂腻谤颈辫耻迟迟补, by which you may conclude that a Bhikkhu is right according to the Dhamma.'

6. And the venerable 惭补丑腻尘辞驳驳补濒濒腻苍补 heard (&c., as in § 3鈥�5)鈥攁nd the venerable 惭补丑腻办补蝉蝉补辫补 heard, &c.鈥攁nd the venerable 惭补丑腻办补肠肠腻苍补 heard, &c.鈥攁nd the venerable Mah膩ko峁�峁環ita^[4] heard, &c.鈥攁nd the venerable 惭补丑腻办补辫辫颈苍补 heard, &c.鈥攁nd the venerable 惭补丑腻肠耻苍诲补 heard, &c.鈥攁nd the venerable Anuruddha heard, &c.鈥攁nd the venerable Revata heard, &c.鈥攁nd the venerable 鲍辫腻濒颈 heard, &c.鈥攁nd the venerable 膧苍补苍诲补 heard, &c.鈥攁nd the venerable 搁腻丑耻濒补 heard (&c., as above).

7. And Mah膩paj膩pati 骋辞迟补尘墨 heard: 'Those litigious, contentious, quarrelsome, disputatious Bhikkhus of 碍辞蝉补尘产墨, the constant raisers of questions before the 厂补峁僩丑补, are coming to 厂腻惫补迟迟丑颈.' And Mah膩paj膩pati 骋辞迟补尘墨 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 Mah膩paj膩pati 骋辞迟补尘墨 said to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are coming to 厂腻惫补迟迟丑颈. How am I to behave, Lord, towards those Bhikkhus?'

'Well, 骋辞迟补尘墨, 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; and whatever the Bhikkhun墨sa峁僩ha has to apply for to the Bhikkhusa峁僩ha^[5], for all that you must apply to the party of those who are right.'

8. And 础苍腻迟丑补-辫颈峁囜笉颈办补 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 痴颈蝉腻办丑腻 惭颈驳腻谤补尘腻迟腻 heard, &c.^[6]

10. And the Bhikkhus of 碍辞蝉补尘产墨 in due course came to 厂腻惫补迟迟丑颈. And the venerable 厂腻谤颈辫耻迟迟补 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 厂腻谤颈辫耻迟迟补 said to the Blessed One: 'Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of 碍辞蝉补尘产墨, the constant raisers of questions before the 厂补峁僩丑补, have arrived at 厂腻惫补迟迟丑颈. How are we, Lord, to arrange the dwelling-places of those Bhikkhus?'

'Well, 厂腻谤颈辫耻迟迟补, assign separate dwelling-places to them.'

'And if there be no separate dwelling-places, what are we to do then, Lord?'

'Then, 厂腻谤颈辫耻迟迟补, you must separate (some dwelling-places from the rest) and then assign them (to those Bhikkhus). But in no wise, 厂腻谤颈辫耻迟迟补, do I say that the dwelling-place of a senior Bhikkhu must be taken from him. He who does that, commits a 诲耻办办补峁璦 offence.'

'And how are we to act, Lord, regarding (the distribution of) material gifts^[7]?'

'Material gifts, 厂腻谤颈辫耻迟迟补, must be distributed among all in equal parts.'

11. And that Bhikkhu against whom expulsion had been pronounced, pondering over both Dhamma and Vinaya, came to the following conclusion: 'This is an offence; this is not no offence. I am an offender; I am not offenceless. I am expelled; I am not un-expelled. The sentence by which I have been expelled is lawful, unobjectionable, and valid.' Then that expelled Bhikkhu went to the expelled Bhikkhu's partisans; having approached them, he said to the partisans of the expelled Bhikkhu: 'This is an offence, friends; this is not no offence, &c. Come now, my venerable brethren, and restore me.'

12. Then the partisans of that expelled Bhikkhu took with them the expelled Bhikkhu, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. Sitting near him those Bhikkhus said to the Blessed One: 'Lord, this Bhikkhu, against whom expulsion has been pronounced, says, "This is an offence, friends (&c., down to:) and restore me." What are we to do here, Lord?'

This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not unexpelled; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus.'

13. And the partisans of that expelled Bhikkhu, having restored that expelled Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having approached them, they said to the Bhikkhus who had pronounced that sentence: 'As regards that matter, friends, which gave origin to altercations among the 厂补峁僩丑补, to contentions, discord, quarrels, divisions among the 厂补峁僩丑补, to disunion among the 厂补峁僩丑补, to separations among the 厂补峁僩丑补, to schisms among the 厂补峁僩丑补,鈥攖hat Bhikkhu (who was concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Come, friends, let us declare now the re-establishment of concord among the 厂补峁僩丑补 in order to bring that matter to an end.'

Then the Bhikkhus who had pronounced that sentence of expulsion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him; sitting near him those Bhikkhus said to the Blessed One: 'Lord, those partisans of the expelled Bhikkhu have said to us: "As regards that matter (&c., down to:) in order to bring that matter to an end." What are we to do here, Lord?'

14. 'Since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been re-stored, let the 厂补峁僩丑补, O Bhikkhus, declare the re-establishment of concord in order to bring that matter to an end. And this declaration is to be performed in this way: Let all brethren assemble together, both the sick and the healthy; no one is allowed to send his declaration of 办丑补峁囜笉补^[8] (and to stay away). When you have assembled, let a learned, competent Bhikkhu proclaim the following 帽补迟迟颈 before the 厂补峁僩丑补: "Let the 厂补峁僩丑补, reverend Sirs, hear me. As regards that matter which gave origin to altercations among the 厂补峁僩丑补, to contentions, discord, quarrels, divisions among the 厂补峁僩丑补, to disunion among the 厂补峁僩丑补, to separations among the 厂补峁僩丑补, to schisms among the 厂补峁僩丑补,鈥攖hat Bhikkhu (concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. If the 厂补峁僩丑补 is ready, let the 厂补峁僩丑补 declare the re-establishment of concord in order to bring that matter to an end. This is the 帽补迟迟颈. Let the 厂补峁僩丑补, reverend Sirs, hear me (&c.^[9], down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the 厂补峁僩丑补; the division that existed among the 厂补峁僩丑补 has been settled; the disunion that existed among the 厂补峁僩丑补 has been settled. The 厂补峁僩丑补 is in favour (of this declaration); therefore you are silent; thus I understand." Then let the 厂补峁僩丑补 hold Uposatha and proclaim the 笔腻迟颈尘辞办办丑补.'

Footnotes and references:

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[1]:

Ubb膩岣穐a; see J膩taka I, 300, and Mah膩vagga III, 9, 1.

[2]:

Our translation of s膩vasesa 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.'

[3]:

The term 'Du峁�峁環ull膩 膩patti' is used also in the ninth P膩cittiya Rule, and the Old Commentary there states that by 'grave offences' those belonging to the P膩r膩jika and Sa峁僩h膩disesa classes are understood.

[4]:

The name of this Thera is spelt in the MSS. Mah膩ko峁�峁環ita and Mah膩ko峁�峁環ita. In the Northern Buddhist works he is called Mah膩kau峁ａ弓hilya. In the Lalita Vistara (p. 1, ed. Calc.) Kau峁囜笉ilya is a misprint.

[5]:

See Cullavagga X, 1, 4, and the 59th P膩cittiya Rule in the Bhikkhun墨-p膩timokkha.

[6]:

As in § 8. Instead of 'Well, householder,' read 'Well, 痴颈蝉腻办丑腻.'

[7]:

Such as food, robes, &c.

[8]:

See II, 23.

[9]:

Here follows the repetition of the 帽补迟迟颈 and the other solemn formulas belonging to a 帽补迟迟颈dutiya kamma in the usual way.