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KULLAVAGGA.
IV, 14, 4.
of woe, and of want, and of disaster to the great multitudes, of woe and of want to gods and men. If you, therefore, O Bhikkhus, perceive such a one, a root of disputes both internal and external, do you exert yourselves, O Bhikkhus, to put away from you so evil a person, the root of those disputes. If you perceive, O Bhikkhus, no such person, take pains lest any such evil root of disputes should thereafter arise among you. Thus will so evil a root of disputes be put away from you, and thus will no such evil person, the root of disputes, arise hereafter among you.
'Again, O Bhikkhus, there is the Bhikkhu, who is a hypocrite?, and who hides his faults; who is envious and jealous; who is crafty and treacherous; who has sinful desires and false beliefs; who is tarnished by love of worldly gain, devoted to getting and taking, for whom to renounce a thing is hard. Whatsoever Bhikkhu, O Bhikkhus, is thus a hypocrite, who hides his faults, he remains [&c., as before, the whole of the last paragraph down to the end being repeated in each of the cases here enumerated).
4. 'And which are the three causes of wrong-doing which give rise to legal questions of dispute ?
'Herein, O Bhikkhus, men of greedy mind are given to dispute, men of evil mind are given to dispute, men of foolish mind are given to dispute, saying, “ This is Dhamma," or “This is not Dhamma" [&c., as before, in § 2, down to] or “This is not a
· Palâsî; no doubt connected with the primary meaning of the word 'leaf,' as is also its use in the sense of covering, lining,' in eka-palâsikâ upâhanâ at Mahâvagga V, 1, 29. The expression forms the subject of Puggala II, 2. See also Gâtaka III, 259.
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