Kosambī-Jātaka

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Source: Adapted from Archaic Translation by H.T. Francis and R.A. Neil
JATAKA No. 428

KOSAMBI-JATAKA

"Whenever the Brotherhood," etc.--This story the Master, while living in the Ghosita park near Kosambi, told concerning certain quarrelsome folk at Kosambi. The incident that led to the story is to be found in the section of the Vinaya relating to Kosambi (*1). Here is a short summary of it. At that time, it is said, two Brothers(Monks) lived in the same house, the one versed in the Vinaya(rules), the other in the Sutras(teachings). The latter of these one day having occasion to visit the lavatory went out leaving the surplus water for rinsing the mouth in a vessel. Afterwards the one versed in the Vinaya went in and seeing the water came out and asked his companion if the water had been left there by him. He answered, "Yes, Sir." "What! do you not know that this is sinful?" "No, I was not aware of it." "Well, Brother, it is sinful." "Then I will atone for it." "But if you did it inadvertently and regardlessly, it is not sinful." So he became as one who saw no sin in what was sinful. The Vinaya scholar said to his pupils, "This Sutra scholar, though falling into sin, is not aware of it." They on seeing the other Brother's pupils said, "Your master though falling into sin does not recognize its sinfulness." They went and told their master. He said, "This Vinaya scholar before said it was no sin, and now says it is a sin: he is a liar." They went and told the others, "Your master is a liar." Thus they stirred up a quarrel, one with another. Then the Vinaya scholar, finding an opportunity, went through the form of excommunication of the Brother for refusing to see his offence. From then on even the laymen who provided necessaties for the monks were divided into two factions. The Sisters(Nuns) too that accepted their advices, and guardian gods(angels), with their friends and intimates and deities from those that rest in space to those of the Brahma (ArchAngel) World, even all such as were unconverted, formed two parties, and the uproar reached to the dwelling of the Sublime gods(angels) (*2).

Then a certain Brother(Monk) came near to the Tathagata(Buddha), and announced the view of the excommunicating party who said, "The man is excommunicated in orthodox form," and the view of the followers of the excommunicated one, who said, "He is illegally excommunicated," and the practice of those who though forbidden by the excommunicating party, still gathered round in support of him. The Lord Buddha said, "There is a split, yes, a division in the Brotherhood," and he went to them and pointed out the misery involved in excommunication to those that excommunicated, and the misery following upon the concealment of sin to the opposite party, and so departed. Again when they were holding the Uposatha and similar services in the same place, within the boundary, and were quarrelling in the room for meals and elsewhere, he laid down the rule that they were to sit down together, one by one from each side alternately. And hearing that they were still quarrelling in the monastery he went there and said, "Enough, Brothers, let us have no quarrelling." And one of the wrong side, not wishing to annoy the Lord Buddha, said, "Let the Blessed Lord of Truth stay at home. Let the Lord Buddha dwell quietly at ease, enjoying the bliss he has already obtained in this life. We shall make ourselves notorious by this quarrelling, altercation, disputing and contention."

But the Master said to them, "Once upon a time, Brethren(Monks), Brahmadatta reigned as king of Kasi in Benares, and he robbed Dighati, king of Kosala, of his kingdom, and put him to death, when living in disguise, and when prince Dighavu spared the life of Brahmadatta, they became from then on close friends. And since such must have been the long-suffering and tenderness of these sceptred and sword-bearing kings, truly, Brethren(Monks), you should make it clear that you too, having embraced the religious(hermit) life according to so well-taught a teaching and discipline, can be forgiving and tender-hearted." And thus admonishing them for the third time he said, "Enough, Brothers, let there be no quarrelling." And when he saw that they did not cease at his asking, he went away, saying, "Truly, these foolish folk are like men possessed, they are not easy of persuasion." Next day returning from the collection of alms he rested for some time in his perfumed chamber, and put his room in order, and then taking his bowl and robe he stood poised in the air and delivered these verses in the midst of the assembly:

Whenever the Brotherhood in two is ripped, The common folk to loud-mouthed cries give unleash: Each one believes that he himself is wise, And views his neighbour with hateful eyes. Bewildered souls, puffed up with self-esteem, With open mouth they foolishly blaspheme; And as through all the range of speech they stray, They know not whom as leader to obey. "This (*3) man abused me, that struck me a blow, A third overcame and robbed me long ago." All such as harbour feelings of this kind, To mitigate their anger are never inclined. "He did abuse and buffet me of past He overcame me and oppressed me to pain." They who such thoughts refuse to entertain, Appease their anger and live at one again. Not hate, but love alone makes hate to cease: This is the everlasting righteous path of peace. Some men the righteous path of self-restraint despise, But who make up their quarrels, they are wise. If men all scarred with wounds in deadly conflict, Reivers and robbers, taking human life, No those that plunder a whole realm, may be Friends with their rivals, should Brethren not agree? should you a wise and honest comrade find, A familiar soul, to dwell with you inclined, All dangers past, with him you still would stray, In happy contemplation all the day. But should you fail to meet with such a friend, Your life It was best in solitude to spend, Like to some prince that abdicates a throne, Or elephant that ranges all alone. For choice adopt the solitary life, Companionship with fools but leads to conflict; In careless innocence pursueyour way, Like elephant in forest wild astray.

When the Master had thus spoken, as he failed to reconcile these Brethren, he went to Balakalonakaragama (the village of Balaka, the salt-maker), and gave discourse to the venerable Bhagu of the blessings of solitude. From there he went to the dwelling of three youths of gentle birth and spoke to them of the bliss to be found in the sweets of harmony. From there he journeyed to the Parileyyaka forest, and after living there three months, without returning to Kosambi, he went straight to Shravasti city. And the lay folk of Kosambi consulted together and said, "Surely these reverend Brothers of Kosambi have done us much harm; worried by them the Lord Buddha is gone away. We will neither offer salutation nor other marks of respect to them, nor give alms to them when they visit us. So they will depart, or return to the world, or will propitiate the Lord Buddha." And they did so. And these Brethren(Monks) overwhelmed by this form of punishment went to Shravasti city and begged forgiveness of the Lord Buddha.

The Master thus identified the Birth: "The father was the great king Shuddhodana(father of Buddha & king of Kapilavastu), the mother was Mahamaya (deceased birth mother of Buddha), prince Dighavu was myself."

Footnotes:

(1)Mahavagga, x. 1-10.

(2)These include all gods(angels) except those in the four highest heavens (arupa-brahmalokas/formless-upper heavens).

(3)Dhammapada, v. 3-5. See also No. 371