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9. The Chapter on Campeyya 234. The Story of the Monk Kassapagotta 380. At that time, the Buddha, the Blessed One, was staying in Campā, on the bank of the Gaggarā Pond. At that time, in the Kāsī country, there was a village named Vāsabha. There, a monk named Kassapagotta was a resident, bound by duty, zealous—thinking: "How might future virtuous monks come, and how might present virtuous monks dwell comfortably, and how might this dwelling grow, increase, and become abundant?" At that time, many monks, wandering in the Kāsī country, arrived at Vāsabha village. The monk Kassapagotta saw those monks approaching from afar. Having seen them, he prepared a seat, placed foot-water, a footstool, and a foot-mat, went forth and received their bowls and robes, offered them water to drink, and showed zeal for their bathing. He also showed zeal for their gruel, solid food, and meals. Then it occurred to those visiting monks: "This resident monk, friends, is good; he shows zeal for bathing, and he also shows zeal for gruel, solid food, and meals. Come, friends, let us settle here in Vāsabha village." Then those visiting monks settled right there in Vāsabha village. Then it occurred to the monk Kassapagotta: "The fatigue of these visiting monks from their journey has subsided. Those who were unfamiliar with the alms-round are now familiar with the alms-round. It is difficult to show zeal for others' families for a lifetime, and asking for things is displeasing to people. What if I were not to show zeal for gruel, solid food, and meals?" So he did not show zeal for gruel, solid food, and meals. Then it occurred to those visiting monks: "Previously, friends, this resident monk showed zeal for bathing, and he also showed zeal for gruel, solid food, and meals." Therein. Now he shows no zeal for gruel, for edibles, for food. This resident monk, friends, is ill-disposed towards food. Come, friends, let us suspend this resident monk. Then those visiting monks assembled and said to the monk of Kassapa clan: "Formerly, friend, you showed zeal for bathing, and you showed zeal for gruel, for edibles, for food. But now you show no zeal for gruel, for edibles, for food. You have fallen into an offense, friend. Confess this offense!" "I have no offense, friend, that I should confess." Then those visiting monks suspended the monk of Kassapa clan for not seeing an offense. Then it occurred to the monk of Kassapa clan: "I do not know whether this is an offense or not an offense, whether I have fallen into it or not fallen into it, whether I am suspended or not suspended, whether by Dhamma or not by Dhamma, whether with cause or without cause, whether worthy of the act or not worthy of the act. What if I were to go to Campā and ask the Blessed One about this matter?" Then the monk of Kassapa clan arranged his lodging, took his bowl and robe, and set out for Campā. Gradually, he approached Campā, approached the Blessed One, and having approached, he saluted the Blessed One and sat down to one side. It is customary for the Buddhas, the Blessed Ones, to exchange greetings with visiting monks. Then the Blessed One said to the monk of Kassapa clan: "I hope, monk, you are well, I hope you are getting by, I hope you have come without much fatigue from your journey, and from where, monk, do you come?" "I am well, Blessed One; I am getting by, Blessed One; and I have come, venerable sir, without much fatigue from my journey. There is, venerable sir, a village named Vāsabhagāmo in the Kāsī country. There, Blessed One, I was a resident, bound by duty, showing zeal – 'How might those who have not yet come..." and good monks might come, and having come, good monks might dwell at ease, and this dwelling might grow, increase, and expand.’ Then, venerable sir, a number of monks, wandering in Kasi, arrived at Vasabha village. I saw, venerable sir, those monks coming from afar. Having seen them, I prepared a seat, placed foot-water, a foot-stool, and a foot-mat, went forth and received their bowls and robes, asked them for drinking water, and made an effort for their bathing. I also made an effort for their gruel, snacks, and meals. Then, venerable sir, it occurred to those visiting monks: ‘This resident monk, friends, is good. He makes an effort for bathing, and he also makes an effort for gruel, snacks, and meals. Come, friends, let us settle here in Vasabha village.’ Then, venerable sir, those visiting monks settled right there in Vasabha village. Then, venerable sir, it occurred to me: ‘The weariness of these visiting monks, which was due to their journey, has subsided. And those who were unfamiliar with the alms-round are now familiar with the alms-round. But it is difficult to make an effort for others’ families for a lifetime, and asking is disagreeable to people. What if I were not to make an effort for gruel, snacks, and meals?’ So, venerable sir, I did not make an effort for gruel, snacks, and meals. Then, venerable sir, it occurred to those visiting monks: ‘Previously, friends, this resident monk made an effort for bathing, and he also made an effort for gruel, snacks, and meals. But now he does not make an effort for gruel, snacks, and meals. This resident monk, friends, is corrupted. Come, friends, let us suspend this resident monk.’ Then, venerable sir, those visiting monks assembled and said to me: ‘Previously, friend, you made an effort for bathing, What are you doing? You are busy with gruel, with food, with rice. But now you are not busy with gruel, with food, with rice. You have committed an offense, friend. Do you see this offense? 'I have no offense, friend, that I should see.' Then, venerable sir, those visiting monks suspended me for not seeing an offense. Then, venerable sir, this thought occurred to me: 'I do not know whether this is an offense or not an offense, whether I have committed an offense or not, whether I am suspended or not suspended, whether by a lawful or unlawful act, whether by a censurable or uncensurable act, whether by a proper or improper act.' 'What if I were to go to Campā and ask the Blessed One about this matter?' 'Therefore, Blessed One, I have come.' "This is not an offense, monk, this is not an offense. You have not committed an offense, you are not one who has committed an offense. You are not suspended, you are not one who is suspended. You were suspended by an unlawful act, by a censurable act, by an improper act. Go, monk, and reside right there in Vāsabhagāma." "Yes, venerable sir," the monk Kassapagotta replied to the Blessed One, rose from his seat, saluted the Blessed One, circumambulated him clockwise, and departed in the direction of Vāsabhagāma. 381. Then indeed those visiting monks felt remorse, they felt regret: "Indeed, it is a loss for us, indeed, it is not a gain for us, indeed, it is ill-gotten for us, indeed, it is not well-gotten for us, that we suspended a pure monk, one without offense, without basis, without reason." "Come now, friends, let us go to Campā and confess our transgression as a transgression in the presence of the Blessed One." Then those visiting monks put away their lodging, took their bowls and robes, and departed in the direction of Campā. Gradually, they approached Campā, they approached the Blessed One, and having approached, they saluted the Blessed One and sat down to one side. It is indeed the custom of the Buddhas, the Blessed Ones, to exchange greetings with visiting monks. Then indeed The Blessed One said to those bhikkhus: "Are you well, monks? Are you getting by? Have you come a long way without much fatigue? And from where, monks, have you come?" "We are well, Blessed One; We are getting by, Blessed One; And we have come a long way, venerable sir, without much fatigue. There is, venerable sir, a village called Vāsabhagāma in the Kāsī country. From there, Blessed One, we have come." "Have you, monks, suspended a resident bhikkhu?" "Yes, venerable sir." "On what ground, monks, for what reason?" "On no ground, Blessed One, for no reason." The Buddha, the Blessed One, rebuked them: "This is not suitable, foolish men, not agreeable, unbecoming, not proper for recluses, improper, not to be done. How can you, foolish men, suspend a pure bhikkhu, who has committed no offense, on no ground, for no reason? This, foolish men, is not for the conversion of the unconverted... (etc.)" Having rebuked them and given a Dhamma talk, he addressed the bhikkhus: "A pure bhikkhu, monks, who has committed no offense, should not be suspended on no ground, for no reason. Whoever should suspend him, incurs an offense of wrong-doing." Then those bhikkhus, rising from their seats, arranging their upper robes over one shoulder, bowing their heads at the feet of the Blessed One, said to the Blessed One: "An offense has overcome us, venerable sir, as foolish, as deluded, as unskillful ones, in that we suspended a pure bhikkhu, who had committed no offense, on no ground, for no reason. May the Blessed One, venerable sir, accept this offense from us as an offense, for future restraint." "Indeed, monks, an offense has overcome you, as foolish, as deluded, as unskillful ones, in that you suspended a pure bhikkhu, who had committed no offense, on no ground, for no reason. But since you, monks, seeing the offense as an offense, make amends according to the Dhamma, we accept it from you. This is growth, monks, in the discipline of the noble ones, that one, seeing an offense as an offense, makes amends according to the Dhamma." he makes amends, and in the future, he undertakes restraint.” The story of the monk Kassapagotta is concluded. 235. The Story of Unlawful Factional Acts and the Like 382. Now at that time, in Campā, monks were performing such actions: they perform factional acts unlawfully, they perform unanimous acts unlawfully; they perform factional acts lawfully, they perform factional acts by a semblance of Dhamma;