The seventeen sections (vastu) on monastic procedure 9: ཀཽ་ཤཱམྦཱིའི་གཞི (Kośāmbakavastu)

Vinayavastu, Fascicle Sixty-Eight. The summary verse of the Kauśāmbīvastu: At Kauśāmbī, the contentious / monks' various disputes, / quarreling over a stool, / the conduct of Dīrghacārī, / the abandoner of bad, salt, house, / protecting, dense forest, elephant, / the determination made by Aniruddha, / and obedient

settled in Śrāvastī.
The Buddha, the Blessed One, was dwelling in the Ghoṣitārāma at Kauśāmbī. At that time, there was a monk of Kauśāmbī who was a subduer of wickedness, a holder of the Sūtras, a holder of the Vinaya, and a holder of the Mātrkās; and many monks who supported him were also subduers of wickedness, holders of the Sūtras, holders of the Vinaya, and holders of the Mātrkās. In Vaiśālī, there was a monk of Vaiśālī who was a subduer of wickedness, a holder of the Sūtras, a holder of the Vinaya, and a holder of the Mātrkās; and many monks who supported him were also subduers of wickedness, holders of the Sūtras, holders of the Vinaya, and holders of the Mātrkās. Then, at another time, the monk of Vaiśālī traveled through the countryside and arrived at Kauśāmbī. Having rested from the fatigue of the journey, he went before the monk of Kauśāmbī. When he arrived, they exchanged mutual greetings and rejoiced together, and then began to examine the Sūtras, the Vinaya, and the Abhidharma. Then one of them said, “This sūtra should be recited in this way, and this is the meaning of this sūtra.” The other said, “This sūtra should not be recited in that way, and this is not the meaning of this sūtra. Mine is correct; yours is not correct. Mine is coherent; yours is incoherent.” In this way, the two fell into disagreement, and the monk of Kauśāmbī continually sought fault with the monk of Vaiśālī. The saṅgha had established a regulation of this kind: “Whoever sees that the water pitcher for washing has diminished water, little water, or no water, must fill it with water and set it back in its proper place, or tell the monastery attendant that the washing pitcher is empty. If one does not fill it oneself and does not inform the monastery attendant, that is a lack of respect; and because of this lack of respect, we shall make that person confess an offence of down-fall (pātayantikā).” Then, at one point, a householder invited the saṅgha of monks headed by the Buddha

to his home for the midday meal. There, some monks went for food, while others were preparing to go. The monk of Vaiśālī took the washing pitcher and went to the latrine. His co-resident monk hurriedly came and called out, “Preceptor, some monks have already gone for food, and others are preparing to go; please come, let us depart!” Leaving the washing pitcher in a certain spot, he went with him. The monk of Kauśāmbī also arrived at that very place. Then, when the monk of Vaiśālī took the washing pitcher and thought of taking it into the vihāra, his co-resident said, “Preceptor, where are you going?” He replied, “Son, this monk of Kauśāmbī is looking for fault with me, so I am going to fill the washing pitcher.” “Is it completely and utterly empty?” “It is indeed not completely and utterly empty, but nonetheless this water cannot serve the function of water.” “Preceptor, since it is not completely and utterly empty, it is sufficient. We are on your side, your force, and your supporters; please come, let us depart!” Leaving it right there, he went along with him. The monk of Kauśāmbī saw it and smelled the washing pitcher. Thereupon, intolerance arose in him, and thinking, “I have caught him!” he filled the washing pitcher, used the water, and went away. Then, having eaten their meal, when the saṅgha of monks gathered at the vihāra, he announced to the monks: “Venerable ones, that monk of Vaiśālī has violated the internal regulation of the saṅgha!” Then, bowing according to seniority, he gradually approached him and said: “Venerable one, make room! Give leave for five classes of offences! Today an offence has occurred for you; therefore, make amends for your offence in accordance with the Dharma.” “I do not see any offence.” “Did not the saṅgha establish a regulation: ‘Whoever sees that the water pitcher for washing has diminished water, little water, or no water, must fill it with water oneself and set it back in its proper place,

or tell the monastery attendant, "Venerable one, the washing pitcher is empty"? If one does not fill it oneself and does not inform the monastery attendant, that is a lack of respect; and because of this lack of respect, we shall make that person confess an offence of down-fall’?” He said, “It was not utterly empty.” “Even if it was not empty, that water was not sufficient to perform the function of water.” He remained silent. Since the monk of Kauśāmbī was a resident of Kauśāmbī with a large following, he forcibly performed the legal procedure of suspension (utkṣepaniyakarma) against him. Thereupon the monks of Vaiśālī became agitated, and strife, recrimination, dispute, and dissension arose there with the monks of Kauśāmbī, with such claims as: “An offence has occurred!” or “An offence has not occurred!” or “He has been suspended!” or “He has not been suspended!” Concerning the occurrence of an offence, the absence of an offence, suspension, and non-suspension, stating that the suspension was improper because it was unrighteous and performed out of agitation, the monks reported this matter to the Blessed One. Then the Blessed One summoned by messenger the suspended monk, the monks who sided with the suspended monk, and those who further sided with the supporters of the suspended monk, and addressed them: “Monks, when strife, recrimination, dispute, and dissension arose among you, is it true that... [down to] ...because it was improper and agitational, as stated above?” “Venerable One, it is true.” “Monks, do not quarrel! Do not engage in recrimination! Do not dispute! Do not cause dissension! Furthermore, I shall establish the proper conduct for a suspended monk. A suspended monk must generate this thought: ‘This suspending monk is a subduer of wickedness, a holder of the Sūtras,

a holder of the Vinaya, and a holder of the Mātṛkās; and the many monks who support him are also subduers of adversaries, holders of the Sūtras, holders of the Vinaya, and holders of the Mātṛkās. If I do not properly make amends for the offence in accordance with the Dharma, then the saṅgha will continue to abide in strife, recrimination, dispute, and dissension. Therefore, let me make amends for the offence in accordance with the Dharma.’ If a suspended monk does not correctly undertake and engage in the conduct as established, he commits a transgression. Then the Blessed One praised the suspended monk, the monks who sided with the suspended monk, and those who further sided with the supporters of the suspended monk; and having summoned by messenger the suspending monk, the monks who sided with the suspending monk, and the monks who further sided with the supporters of the suspending monk, he addressed them: “Monks, when strife, recrimination, dispute, and dissension arose among you, is it true that... [down to] ...because it was improper and agitational, as stated above?” “Venerable One, it is true.” “Monks, do not quarrel! Do not engage in recrimination! Do not dispute! Do not cause dissension! Furthermore, I shall establish the proper conduct for a suspending monk. A suspending monk must generate this thought: ‘This suspended monk is a subduer of wickedness, a holder of the Sūtras, a holder of the Vinaya, and a holder of the Mātṛkās; and the many monks who support him are also subduers of wickedness, holders of the Sūtras, holders of the Vinaya, and holders of the Mātṛkās. If I reproach him or remind him of what is undesirable, then the saṅgha [will abide in] strife, dispute, recrimination,

and discord having arisen, they will remain so. So, let me not bring up or remind them of what is disagreeable to them.' If an expelling monk does not undertake and observe proper conduct as prescribed, it constitutes an infraction. Although the Blessed One had spoken thus, those monks nevertheless remained contentious, fault-finding, disputatious, and discordant, and they even turned the poṣadha into a non-poṣadha. The monks reported this situation to the Blessed One. Then the Blessed One summoned by messenger the expelled monk, the monks siding with the expelled monk, and those siding further with them, and said to them: 'Monks, is it true that although I have spoken thus to you, you remain contentious, fault-finding, disputatious, and discordant, and even turn the poṣadha into a non-poṣadha?' 'Venerable One, it is true.' 'Monks, do not be contentious! Do not find faults! Do not dispute! Do not cause discord! Monks, if you remain contentious, fault-finding, disputatious, and discordant, then whatever acts (karman) are to be performed—poṣadha, pravāraṇā, motion (jñapti), motion with a second (jñaptidvitīya), and motion with a fourth (jñapticaturtha)—those performed will become non-performed and disrupted, and you, monks, and those monks will dwell separate from one another. Why is that? Monks, these two dwell separately: one who has placed himself in a separate position, and one whom the saṅgha has placed [there] in accordance with the Dharma. What is placing oneself in a separate position? It is like this: when monks

remain contentious, fault-finding, disputatious, and discordant, and abide in different factions, one deliberately goes from the faction aligned with the Dharma to the faction not aligned with the Dharma; this is placing oneself in a separate position. What is being placed [there] by the saṅgha in accordance with the Dharma? It is like this: when the saṅgha has expelled someone for not seeing [an offense], for not making amends, or for not relinquishing a sinful view; this is [being placed there] by the saṅgha in accordance with the Dharma. Monks, these two dwell in harmony. Which two? One who has placed himself in a harmonious position, and one whom the saṅgha has placed [there] in accordance with the Dharma. What is placing oneself in a harmonious position? It is like this: when monks remain contentious, fault-finding, disputatious, and discordant, and abide in different factions, one deliberately goes from the faction not aligned with the Dharma to the faction aligned with the Dharma; this is placing oneself in a harmonious position. What is being placed [there] by the saṅgha in accordance with the Dharma? It is like this: when the saṅgha rehabilitates someone who was expelled for not seeing [an offense], for not making amends, or for not relinquishing a sinful view; this is being placed [there] by the saṅgha in accordance with the Dharma.' Then, having praised the expelled monk, the monks siding with the expelled monk, and those siding further with them, the Blessed One summoned by messenger the expelling monk, the monks siding with the expelling monk, and those siding further with them, and said to them: 'Monks,

although I have spoken thus, is it true that you remain contentious, fault-finding, disputatious, and discordant, and even turn the poṣadha into a non-poṣadha?' From 'Venerable One, it is true,' up to 'Although the Blessed One had spoken thus, those monks remained contentious, fault-finding, disputatious, and discordant'—is as above. Then a householder invited the saṅgha of monks headed by the Buddha to his house for the midday meal, and the saṅgha of monks went. The Blessed One, however, remained in a place made of physical materials and received his share of almsfood. From 'The Blessed Ones remain in a place made of physical materials and receive their share of almsfood for five reasons' up to 'In this instance, the Blessed One, wishing to establish a training rule for the discipline of the śrāvakas, remained in a place made of physical materials and received his share of almsfood'—is as above. There, when the disputant and counter-disputant monks entered the house for the meal, they became contentious, fault-finding, disputatious, and discordant; from 'such as saying "an offense has occurred" or "an offense has not occurred"' up to '"worthy of suspension"'—is as above; and they took to striking one another. Then the monk receiving the almsfood, taking the almsfood, went to where the Blessed One was. Having arrived, he set the almsfood to one side, bowed his head at the feet of the Blessed One, and sat before him. By nature, the Buddhas, the Blessed Ones, gladden the monk receiving almsfood with this greeting, saying, 'Monk, was the saṅgha of monks satisfied with delicious food?' Therefore, the Blessed One

gladdened the monk receiving almsfood with this greeting: 'Monk, was the saṅgha of monks satisfied with delicious food?' 'Venerable One, indeed the saṅgha of monks was satisfied with delicious food, but inside the house the disputant and counter-disputant monks became contentious, fault-finding, disputatious, and discordant, such that...' from '"an offense has occurred"' up to '"worthy of suspension"'—is as above; 'and now they have taken to striking one another.' Then the Blessed One, having finished his meal, washed his feet outside the monastery (vihāra) and entered the vihāra for inward meditative stabilization. Then, in the evening, the Blessed One arose from meditative stabilization and sat upon the seat prepared for him in the midst of the saṅgha of monks. Having sat, the Blessed One addressed the monks: 'Monks, is it true that when you entered the house for food, you became contentious, fault-finding, disputatious, and discordant, such that...' from '"an offense has occurred"' up to '"now they have taken to striking one another"'—'is it true?' 'Venerable One, it is true.' 'Monks, do not be contentious! Do not find faults! Do not dispute! Do not cause discord! Furthermore, I will lay down a rule of conduct for disputant and counter-disputant monks entering a house: when disputant and counter-disputant monks enter a house, they should sit with clear intervals between them so that occasions for improper bodily conduct do not arise. If disputant and counter-disputant monks enter a house and do not undertake and observe proper conduct as prescribed, it constitutes an infraction.' Although the Blessed One had spoken thus, those monks

When the monks reported to the Blessed One about the monks dwelling in quarreling, malice, disputing, and strife, the Blessed One then addressed the monks: “Monks, do not quarrel, do not harbor malice, do not dispute, do not engage in strife! Monks, if you dwell in quarreling, malice, disputing, and strife, there is no way for the disputes that arise to be disciplined, calmed, and fully pacified according to the Dharma and Vinaya of the Teacher’s dispensation. Monks, if you dwell without quarreling, without malice, without disputing, and without strife, there is indeed a way for the disputes that arise to be disciplined, calmed, and fully pacified according to the Dharma and Vinaya of the Teacher’s dispensation. Monks, in the past King Brahmadatta of Kāśi and King Dīrghiti of Kosala disputed with each other, as recounted in detail in the Dīrghiti-sūtra in the chapter on samādhi in the Madhyamāgama.” They said: “The Blessed One has also spoken thus: / ‘Brahmadatta, old age is suffering; / Exhaustion of wealth, / Not seeing relatives, / And dying in a foreign land is suffering!’ / So he had spoken.” Then, at that time, the Blessed One spoke in verse: / “Though divided in words and partisan, / Thinking ‘This is of no great importance,’ / If the saṅgha will be divided thereby, / Why do they not consider their own weakness even a little? / Even those who break the bones of living beings, / Steal horses, cattle, and wealth, / And bring ruin upon countries / Come to make peace with one another; / So why should not you, / Who fully understand this Dharma? / Words that explain the realm of practice, / Exerting themselves in turning away from passion; / Though appearing wise after examining,

They do not understand what they dispute about. / Furthermore, though others do not understand that we / Are striving in this, / Those who do understand this / Have no need for an arbitrator. / ‘He abused me, he reviled me, / He defeated me, he robbed me’— / In those who harbor such resentment, / Their enmity is never pacified. / ‘He abused me, he reviled me, / He defeated me, he robbed me’— / In those who do not harbor such resentment, / Their enmity is thoroughly pacified. / Never by harboring resentment / Is enmity pacified here; / Through patience enmity is pacified— / This is the eternal dharma. / Enmity is never pacified by harboring hatred; / By those without hatred, enmity is pacified. / Clinging to resentment brings no benefit to embodied beings; / Therefore the wise do not harbor resentment. / If one finds a companion who is diligent and associate, / A steadfast person who lives properly, / Having overcome all that is subject to contamination, / One should walk with him, joyful and mindful. / If one does not find a companion who is diligent and associate, / A steadfast person who lives properly, / Like a king who has abandoned a vast kingdom, / One should dwell alone and commit no evil deeds. / If upon searching one does not find an equal / Or a superior, / Since there is no companionship with a fool, / One should walk steadfastly alone. / It is better to walk alone; / Companionship with a fool is not good. / Like an elephant in the Mātanga forest, / Free from worries, one should walk alone.” / When he had spoken thus, a monk of Kauśāmbī said to the Blessed One: “The Blessed One is the Lord of Dharma, the Sugata is the Lord of Dharma! When these people utter harsh and unpleasant words to us, why should we endure them?” Then, the Blessed One,

being displeased and unsatisfied with the behavior and misconduct of those monks, departed right from there through the sky by miraculous power, wandering toward where Śrāvastī was located. Wandering by stages, he arrived in Śrāvastī and stayed in the Jetavana, the park of Anāthapiṇḍada, in Śrāvastī. After the Blessed One had departed, the monks of Kauśāmbī and the monks of Vaiśālī adopted this kind of conduct: in the morning they would go for alms for the sake of food, and after eating they would close the doors and engage in fighting. Twelve years passed during their improper conduct, behavior, and misconduct. The brahmins and householders of Kauśāmbī gathered in the assembly hall and began to discuss among themselves: “Sirs, we have immense faith in offering robes, alms, bedding, medicines and requisites for sickness, and utensils to the Blessed One, yet the Blessed One has abandoned this locality for twelve years and still has not returned.” Some said: “Sirs, how could the Blessed One come here? Currently the conduct, behavior, and misconduct of the monks of Kauśāmbī here is like this: in the morning they go for alms for the sake of food, and after eating they close the doors and engage in fighting.” Others said: “Sirs, they are not the ones at fault; rather, it is our fault, because we have given them alms and spoken words to them. Come, let us establish a rule and declare: ‘No one shall give them alms, nor shall anyone speak a word to them!’” Thus they established the rule and put it in place. Then the next day, when the monks of Kauśāmbī went for alms, no one spoke to them and no one gave them alms; just as they had set out for alms with washed bowls, they returned through the doors with their bowls still empty and washed, without having received a single bit of

alms. Then they gathered and said to the brahmins and householders of Kauśāmbī: “Sirs, if it were because of exhaustion of wealth that you gave no alms, that would be understandable; but what fault have we committed that you do not even offer a word?” They replied: “Do you still claim to be ascetics, sons of the Śākya, when the Teacher, displeased and unsatisfied with your conduct, behavior, and misconduct, departed through the sky above, and though twelve years have passed, has still not returned?” They remained silent, and then departing from their presence, said: “Venerables, their censure has truly hit the mark! One who falls to the ground must rely on the ground itself to rise; without abandonment, let us go to Śrāvastī and ask forgiveness from the Blessed One and the saṅgha of monks!” Then, after that very night had passed, the monks of Kauśāmbī took their alms bowls and robes, and without entering Kauśāmbī, set out journeying toward where Śrāvastī was located. The Venerable Ānanda heard that the monks of Kauśāmbī—who quarreled, harbored malice, disputed, engaged in strife, and caused disputations—were coming. Thinking, ‘Those who caused grief to the Blessed One so that he departed here, shameless as they are, will approach us to pick a quarrel; I had better report this to the Blessed One,’ he went to where the Blessed One was. Having arrived, he bowed his head to the Blessed One’s feet and sat down to one side. Having sat to one side, the Venerable Ānanda said this to the Blessed One: “Venerable sir, I [heard that] the monks of Kauśāmbī who quarrel, harbor malice, dispute, engage in strife, and cause disputations are coming here...

'They are coming,' so I have heard. If those who have provoked the Blessed One's displeasure and come here, being shameless, should pick a quarrel with us and accuse us or censure us, how should we deal with them?" "Ānanda, monks should not converse with them, address welcoming words to them, look at them, or gaze at them, except to indicate to them the worst bed and seat by a gesture of the hand. If they say, 'Since we are seniors, why are you giving us the worst beds and seats?', say: 'Do you who made the Teacher displeased and dissatisfied by your ways, behavior, and misconduct, so that he departed from here, still claim to be ascetics who are sons of the Śākya? Even this much, granted by the compassionate Teacher, you are not entitled to!'" Mahāprajāpatī Gautamī heard that the quarrelsome, fault-finding, disputatious, contentious, and litigious monks of Kauśāmbī were coming. Having heard this, she thought: "I should go and ask the Blessed One how I ought to deal with them." She went to where the Blessed One was, and having arrived, bowed her head at the Blessed One's feet and sat to one side. Having sat to one side, Mahāprajāpatī Gautamī said this to the Blessed One: "Venerable One, I have heard that the quarrelsome, fault-finding, disputatious, contentious, and litigious monks of Kauśāmbī are coming. How should I deal with them?" "Gautamī, since you are the foremost of the assembly, you should offer a seat as soon as you see the monks of Kauśāmbī, but you must not converse with them, address welcoming words to them, look at them, or gaze at them." The householder Anātha

piṇḍada heard that the quarrelsome, fault-finding, disputatious, contentious, and litigious monks of Kauśāmbī were coming. Having heard this, he thought: "I should go and ask the Blessed One how I ought to deal with them." Having considered this, he went to where the Blessed One was, and having arrived, bowed his head at the Blessed One's feet and sat to one side. Having sat to one side, the householder Anāthapiṇḍada said this to the Blessed One: "Venerable One, I have heard that the quarrelsome, fault-finding, disputatious, contentious, and litigious monks of Kauśāmbī are coming. How should I deal with them?" "Householder, since giving is never incompatible [with merit], you may give alms to the monks of Kauśāmbī, but you must not converse with them, address welcoming words to them, look at them, or gaze at them." Then the monks of Kauśāmbī gradually arrived in Śrāvastī. There, having put down their bowls and robes and washed their feet, they asked: "Who is the distributor of beds and seats?" The kitchen attendants said: "It is the venerable Ānanda." Going to where the venerable Ānanda was and arriving there, they said this to the venerable Ānanda: "Venerable Ānanda, grant us beds and seats!" When the venerable Ānanda started to indicate the worst beds and seats to them by a gesture of the hand, they said: "Venerable Ānanda, since we are seniors, why do you give us the worst beds and seats?" He said: "'Do you who claim to be ascetics who are sons of the Śākya...' up to '...you are not entitled to,' just as above." Depressed and suffering, they spent the night. Then, the

suspended monk examined his own mind in the latter part of the night and thought: "When quarreling, fault-finding, disputing, and contentions arose among us regarding whether an offense had occurred or no offense had occurred, or whether there should be suspension or there should not be suspension, indeed an offense had occurred and it was not that no offense had occurred; and suspension was warranted and it was not that suspension was not warranted. As for having been suspended, since it was carried out by a legitimate, unchallengeable, irrevocable formal act, why don't I bring about reconciliation?" Having considered this, he rose early in the morning and went to where the monks who sided with the suspended monk and the monks who sided with those siding with him were. Having arrived, he said this to the monks who sided with the suspended monk and those who sided with those siding with him: "Venerables, here during the latter part of last night, I examined my own mind and thought: 'Regarding the dispute from which the quarreling, fault-finding, disputing, and contentions arose over whether an offense had occurred or no offense had occurred, or whether suspension was warranted or suspension was not warranted: indeed an offense had occurred and it was not that no offense had occurred; and suspension was warranted and it was not that suspension was not warranted. As for having been suspended, since it was carried out by a legitimate, unchallengeable, irrevocable formal act, why don't I bring about reconciliation?' What do you say?" They said: "Well said! Let us do just that." Then the suspended monk, the monks who sided with the suspended monk, and the monks who sided with those siding with the

suspended monk went to where the suspending monk, the monks who sided with the suspending monk, and the monks who sided with those siding with him were. Having arrived, he said this to the suspending monk, the monks who sided with the suspending monk, and the monks who sided with those siding with him: "Venerables, here during the latter part of last night, I examined my own mind and thought: 'From whatever dispute the quarreling and fault-finding arose...' up to '...thinking that I should make reconciliation,' just as above. 'What do you say?'" They said: "Well said! Let us do just that." Then the suspended monk, the monks who sided with the suspended monk, and the monks who sided with those siding with the suspended monk, together with the suspending monk, the monks who sided with the suspending monk, and the monks who sided with those siding with him, went to where the Blessed One was. Having arrived, they bowed their heads at the Blessed One's feet and sat down to one side. Having sat down to one side, the suspended monk said this to the Blessed One: "Venerable One, here during the latter part of last night, I examined my own mind and thought..." up to "...that I should make reconciliation, just as above. I have gladdened all these monks to make reconciliation." The Blessed One said: "Monks, well done! Well done! Monks who dwell engaging in quarreling, fault-finding, disputing, and contending, and who remain divided into one faction and another...