Vinaya Pitaka (3): Khandhaka

by I. B. Horner | 2014 | 386,194 words | ISBN-13: 9781921842160

The English translation of the Khandhaka: the second book of the Pali Vinaya Pitaka, one of the three major ‘baskets’ of Therevada canonical literature. It is a collection of various narratives. The English translation of the Vinaya-pitaka (third part, khandhaka) contains many Pali original words, but transliterated using a system similar to the I...

Then the monks of Kosambī, having packed away their lodgings, taking their bowls and robes, approached Sāvatthī.

Kd.10.5.3 Then the venerable Sāriputta heard: “It is said that the monks of Kosambī, makers of strife, makers of quarrels, makers of disputes, makers of brawls, makers of legal questions in the Order, are coming to Sāvatthī.” Then the venerable Sāriputta approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance the venerable Sāriputta spoke thus to the Lord: “It is said, Lord, that the monks of Kosambī, makers of strife … makers of legal questions in the Order, are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?”

“Well now, Sāriputta, as dhamma is so must you stand.”[1]

BD.4.506 “How am I, Lord, to find out what is dhamma and what is non-dhamma?”

Kd.10.5.4 “Now, Sāriputta, a speaker of non-dhamma is to be known by eighteen points: In such a case, Sāriputta, a monk explains[2] non-dhamma as dhamma, he explains dhamma as non-dhamma; he explains non-discipline as discipline, he explains discipline as non-discipline; he explains what was not spoken, not uttered by the tathāgata as spoken, uttered by the tathāgata, explains what was spoken, uttered by the tathāgata as not spoken, not uttered by the tathāgata; he explains what was not practised by the tathāgata as practised by the tathāgata, he explains what was practised by the tathāgata as not practised by the tathāgata; he explains what was not laid down by the tathāgata as laid down by the tathāgata, he explains what was laid down by the tathāgata as not laid down by the tathāgata, he explains what is no offence as an offence, he explains an offence as no offence; he explains a slight offence as a serious offence, he explains a serious offence as a slight offence; he explains an offence which can be done away with[3] as an offence which cannot be done away with, he explains an offence which cannot be done away with as an offence which can be done away with; he declares a very bad offence[4] as not a very bad offence, he explains not a very bad offence as a very bad offence. Sāriputta, a speaker of non-dhamma is to be known by these eighteen points.

Kd.10.5.5 And, Sāriputta, a speaker of dhamma is to be known by eighteen points. In such a case, Sāriputta, a monk explains non-dhamma as non-dhamma, he explains dhamma as dhamma; he explains non-discipline as non-discipline, he explains discipline as discipline; he explains what was not spoken, not uttered Vin.1.355 by the tathāgata as not spoken, not uttered by the tathāgata … not practised … practised … not BD.4.507 laid down … laid down … he explains an offence as an offence … no offence as no offence … a slight offence as a slight offence … a serious offence as a serious offence an offence which can be done away with as an offence which can be done away with … an offence which cannot be done away with as an offence which cannot be done away with … a very bad offence as a very bad offence, he explains not a very bad offence as not a very bad offence. Sāriputta, a speaker of dhamma is to be known by these eighteen points.”

Kd.10.5.6 The venerable Moggallāna the Great[5] heard … the venerable Kassapa the Great[6] heard … the venerable Kaccāna the Great heard … the venerable Koṭṭhita the Great heard … the venerable Kappina the Great heard … the venerable Cunda the Great heard … the venerable Anuruddha heard … the venerable Revata heard … the venerable Upāli heard … the venerable Ānanda heard … the venerable Rāhula heard: “They say that the monks of Kosambī … = Kd.10.5.3–Kd.10.5.5. Read Rāhula instead of Sāriputta “… Rāhula, a speaker of dhamma is to be known by these eighteen points.”

Kd.10.5.7 Mahāpajāpatī the Gotamid heard: “It is said that the monks of Kosambī … as in Kd.10.5.3 … are coming to Sāvatthī.” Then Mahāpajāpatī the Gotamid approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance.[7] As she was standing at a respectful distance Mahāpajāpatī the Gotamid spoke thus to the Lord: “It is said, Lord, that the monks of Kosambī … are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?”

“Well then, do you, Gotami, hear dhamma on both sides; having heard dhamma on both sides, choose the views and the approval and the persuasion and the creed[8] of those monks who are there speakers of dhamma, and whatever is to be BD.4.508 desired by the Order of nuns from the Order of monks,[9] all that should be desired only from one who speaks dhamma.”

Kd.10.5.8 Anāthapiṇḍika the householder heard: “It is said that the monks of Kosambī … are coming to Sāvatthī.” Then Anāthapiṇḍika the householder approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Anāthapiṇḍika the householder spoke thus to the Lord: “It is said, Lord, that the monks of Kosambī … are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?”

“Well then, do you, householder, give gifts to both sides; having given gifts to both sides, hear dhamma on both sides; having heard dhamma on both sides, choose the views and the approval and the persuasion and the creed of those monks who are there speakers of dhamma.”

Kd.10.5.9 Visākhā, Migāra’s mother, heard: “It is said that the monks of Kosambī Vin.1.356 … are coming to Sāvatthī.” Then Visākhā, Migāra’s mother, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance Visākhā, Migāra’s mother, spoke thus to the Lord: “It is said, Lord, that the monks of Kosambī … are coming to Sāvatthī. How am I, Lord, to behave in regard to these monks?”

“Well then, do you, Visākhā, give gifts to both sides … as in Kd.10.5.8 … choose the views … of those monks who are there speakers of dhamma.”

Kd.10.5.10 Then in due course the monks of Kosambī arrived at Sāvatthī. Then the venerable Sāriputta approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Sāriputta spoke thus to the Lord: “They say, Lord, that these monks of Kosambī, makers of strife … makers of legal questions in the Order, have arrived at Sāvatthī. Now what line of conduct, Lord, should be followed in regard to lodgings for these monks?”

“Well now, Sāriputta, separate lodgings should be given (to them).”

BD.4.509 “But if, Lord, there are no separate lodgings what line of conduct should be followed?”

“Well then, Sāriputta, having made (some) separate they should be given. But I in no way say this, Sāriputta, that a senior monk’s lodging should be withheld (from him). Whoever should withhold it, there is an offence of wrong-doing.

“But what line of conduct, Lord, is to be followed in regard to material gains?”[10]

“Material gains, Sāriputta, should be distributed equally amongst all.”

Footnotes and references:

1.

yathādhammo tathā tiṭṭhāhi.

2.

Cf. this passage with Vin.2.88, Vin.2.204. The first five pairs also occur at AN.v.77 as reasons why when there is strife, quarrelling, contention, dispute in an Order the monks do not live in comfort. These same five pairs are again given (AN.v.78) as ten roots of disputing. They are followed by another ten roots of disputing, namely the next four pairs as given above in the Vinaya with one added pair.

3.

sāvasesā āpatti, anavasesā āpatti. See Vinaya Texts iii.35, n.2, which explains that one which cannot be done away with is practically equivalent to a Pārājika. A Saṅghādisesa can be done away with by the penalties inflicted by the Order, most of the others by confession.

4.

duṭṭhullā āpatti. See BD.2.219, n.2.

5.

These elders, including Sāriputta but not including Kassapa, are also mentioned at Vin.2.15–Vin.2.16, Vin.4.66. For notes see BD.2.295. Cf. a list of ten at AN.iii.299.

6.

Verses at Thag.1051. At AN.i.23 called chief of those who uphold the ascetic practices.

7.

Nuns must stand in the presence of monks; see Vin.4.52.

8.

Cf. Kd.1.38.7.

9.

See e.g. Nuns Bi-Pc.59.

10.

āmisa, probably meaning here food and clothing.

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