Vinaya Texts, Part III: The Kullavagga IV–XII — SBE Vol. 20 (1885)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·270 passages
The text · part 12 of 14
Let us, then, during the first month of the rainy season repair such dilapidations, and during the middle month let us chant over the Dhamma and the Vinaya together.’ And during the first month they repaired dilapidation.
6. And the venerable Ananda—thinking, ‘Tomorrow is the assembly, now it beseems me not to go into the assembly while I am still only on the way (towards Arahatship)’— spent the whole night with mind alert. And at the close of the night, intending to lie down, he inclined his body, but before his head reached the pillow, and while his feet were still far from the ground, in the interval he became decisions would have been invalid through its being incompletely constituted (want of vaggatta).
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free from attachment to the world, and his heart was emancipated from the Asavas (that is to say, from sensuality, individuality, delusion, and ignorance)".
7. And the venerable Mahé Kassapa laid the resolution before the Samgha: ‘If the time seem meet to the Samgha, I will question Upali concerning the Vinaya.’ And the venerable Upali laid a resolution before the Samgha: ‘ Let the venerable Samgha hear me. If the time seems meet to the Samgha, I, when questioned by the venerable Maha Kassapa, will give reply.’
Then the venerable Mah4 Kassapa said to the venerable Upéli: ‘ Venerable Up4li, where was the first Paragika promulgated ?’
‘In VesAlt, Sir.’
‘Concerning whom was it spoken ?’
‘Concerning Sudinna, the son of Kalanda.’
‘In regard to what matter ?’
‘ Sexual intercourse.’
Thus did the venerable Mah4 Kassapa question the venerable Updli as to the matter, as to the occasion, as to the individual concerned, as to the (principal) rule, as to the sub-rule’, as to who would be guilty, and as to who would be innocent °, of the first Paragika.
‘ In other words, he became an Arahat. Some MSS. omit the clause about the feet.
3 Anupafsatti. Turnour (Journal of the Asiatic Society of Bengal, 1837, p. 19) translates this word, which is not in Childers, by ‘the sequel or application of the exhortation.’ We think the paffiatti refers to the principal rule (as laid down in the Sutta Vibhanga at the close of I, 5, rr), and the anupafifiatti to the additions made to it in the following sections.
* This last clause doubtless refers to the closing words in the account given in the Sutta Vibhaiga of each rule.
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‘Again, venerable Up4li, where was the second Péragika promulgated ?’
‘At Ragagaha, Sir.’
‘ Concerning whom was it spoken ?’.
‘ Dhaniya, the potter’s son.’
‘In regard to what matter ?’
‘ The taking of that which had not been given ¥’
Thus did the venerable Maha Kassapa question the venerable Up4li as to the matter, and as to the occasion, and as to the individual concerned, and as to the (principal) rule, and as to the sub-rule, ard as to who would be guilty, and as to who would be innocent of the second P4ragika.
‘Again, venerable Updli, where was the third Péragika promulgated ?’
‘At Vesalt, Sir.’
‘Concerning whom was it spoken ?’
‘A number of Bhikkhus.’
‘In regard to what matter ?’
‘Human beings*.’
Thus did the venerable Mahé Kassapa question the venerable Upiali as to [all the particulars, as before] of the third Paragika.
‘Again, venerable Upali, where was the fourth Paragika promulgated ?’
‘At Vesali, Sir.’
‘Concerning whom was it spoken ?’
‘The Bhikkhus dwelling on the banks of the Vaggumudé river.’
‘In regard to what matter ?’
1 That is, ‘theft.’ * That is, murder or manslaughter. ‘The slaying of’ is to be understood.
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‘Superhuman conditions.’
Thus did the venerable Maha Kassapa question the venerable Updli as to [all the particulars, as before] of the.fourth Paragika. And in like manner did he question him through both the Vinayas? and as he was successively asked, so did Upéli make reply.
- 8. Then the venerable Mahé Kassapa laid a resolution before the Samgha: ‘Let the venerable Samgha hear me. If the time seems meet to the . Samgha, I would question Ananda concerning the
Dhamma.’
And the venerable Ananda laid a resolution before the Samgha: ‘Let the venerable Samgha -hear me. If the time seems meet to the Samgha, I, as questioned by the venerable Mahé Kassapa, will give reply.’
And the venerable Maha Kassapa said to the venerable Ananda: ‘Where, venerable Ananda, was the Brahmagdla spoken ?’
‘On the way, Sir, between RAgagaha and Nalanda, at the royal rest-house at Ambala¢¢hika *.’
‘Concerning whom was it spoken ?’
' ‘Suppiya, the wandering ascetic, and Brahma- ~ datta, the young Brahman.’
Thus did the venerable Mah4 Kassapa questionp. 377 the venerable Ananda as to the occasion of the Brahmagala, and as to the individuals concerning whom it was spoken.
1 Ubhato-vinaye. That is, relating on the one hand to Bhikkhus, and on the other to Bhikkhunis (not Sutta Vibhanga and Khandhakas). The Burmese MS. at Berlin reads ubhato-vibhange, suggested possibly by Buddhaghosa’s expression in the corresponding part of his accounts of this Council at the commencement of the Sumangala Vildsini and the Samanta Pas4dik4 (see Turnouwr, loc. cit., and H. O., Vinaya III, 290.)
* In the text read ragagarake, as suggested in the notes at Pp. 329, and confirmed by the Sutta itself (ed. Grimblot).
‘And again, venerable Ananda, where was the Sama##a-phala spoken ?’
‘At R4gagaha, Sir; in Givaka’s Mango Grove.’
* And with whom was it spoken ?”
‘With AgAtasattu, the son of the Vedeht.’
Thus did the venerable Maha Kassapa question the venerable Ananda as to the occasion of the S4ma“#a-phala, and as to the individual concerned. And in like manner did he question him through the five NikAyas, and as he was successively asked, so did Ananda make reply.
And in like manner did he question him through the five NikAyas, and as he was successively asked, so did Ananda make reply.
g. Then the venerable Ananda spake thus to the Thera Bhikkhus: ‘The Blessed One, Sirs, at the time of his passing away, spake thus to me: “ When I am gone, Ananda, let the Samgha, if it should so wish, revoke all the lesser and minor precepts +.”’
‘Did you then, venerable Ananda, ask the Blessed One which were the lesser and minor precepts ?’
‘No, Sirs. _
Some Theras then said that all the rules save the four ParAgikas ; others that all save those and the thirteen Samghddisesas; others that all save those and the two Aniyatas; others that all save those and the thirty Nissaggiyas; others that all save those and the ninety-two Pafittiyas ; others that all save those and the four PAsidesaniyas were lesser and minor precepts.
Then the venerable Mahé Kassapa laid a. resolution before the Samgha: ‘Let the venerable
1 ‘Book of the Great Decease,’ VI, 3.
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Samgha hear me. There are certain of our precepts which relate to matters in which the laity are concerned. Now the laity know of us that “such and such things are proper for you Samasas who are Sakyaputtiyas, and such and such things are not.” If we were to revoke the lesser and minor precepts, it will be said to us: “A set of precepts was laid down for his disciples by the Samaza Gotama to endure until the smoke should rise from his funeral pyre’. So long as their teacher remained with these men, so long did they train themselves in the precepts. Since their teacher has passed away from them, no longer do they now train themselves in the precepts.’
‘If the time seems ‘meet to the Samgha, not ordaining what has not been ordained, and not revoking what has been ordained, let it take upon itself and ever direct itself in the precepts according as they have been laid down. This is the resolution.
‘Let the venerable Samgha hear me. [These things being so*] the Samgha takes upon itself the precepts according as they have been laid down. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Samgha has taken upon itself the precepts according as they were laid down. Therefore does it keep silence. Thus do I understand.’
to. Now the Thera Bhikkhus said to the vener-
' 1 Dhfimak4likam. See ournote above on VI, 17,1. Buddhaghosa says here, DhOmak4likan ti y4va samanassa Gotamassa parinibbana-Aitika-dhQmo pafi#Ayati tavakélo ti attho.
* The whole repeated, ,
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able Ananda: ‘That was ill done by thee, friend Ananda, in that thou didst not ask the Blessed One which were the lesser and minor precepts. Confess thy fault.’
‘ Through forgetfulness was it, Sirs, that I did not. ask that of the Blessed One. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault!’
Confess thy fault.’
‘ Through forgetfulness was it, Sirs, that I did not. ask that of the Blessed One. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault!’
‘This also, friend Ananda, was ill done by thee, in that thou steppedst upon the Blessed One’s rainyseason garment to sew it. Confess thy fault.’
‘It was not, Sirs, through any want of respect to the Blessed One that I did so. I see no fault therein. .Nevertheless, out of my faith in you, I confess that as a fault.’
‘This also, friend Ananda, was ill done by thee, in that thou causedst the body of the Blessed One to be saluted by women first*, so that by their weeping the body of the Blessed One was defiled by tears. Confess that fault.’
‘I did so, Sirs, with the intention that they should not be kept beyond due time. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’
‘ This too, friend Ananda, was ill done by thee, in that even when a suggestion so evident and a hint so clear were given thee by the Blessed One, thou didst not beseech him, saying, “ Let the Blessed One remain on for a kalpa! Let the Happy One remain on for a kalpa for the good and happiness of the
1 Compare Mahfvagga X, 1, 8, at the end. ® It is worthy of notice that this episode is not referred to in the ‘Book. of the Great Decease’ (VI, 23-26. Compare V, 46-51).
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great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men?!” Confess that fault.’
‘I was possessed (by the Evil One)’, friends, when I refrained from so beseeching him. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’
‘This also, friend Ananda, was ill done by thee, in that thou exertedst thyself to procure admission for women into the Dhamma and Vinaya proclaimed by the Tathagata*. Confess that fault.’
‘That did I do, friends, thinking of Maha Pagapati the Gotamf, the sister of the Blessed One's mother; his nurse and comforter, who gave him milk ; how she, when she who had borne him was dead, herself suckled him as with mother’s milk. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’
11. Now at that time the venerable Purdza was wandering through the Southern Hills with a great company of Bhikkhus, with five hundred Bhikkhus. And when the Thera Bhikkhus had completed the chanting over together of the Dhamma and the Vinaya, he, having stayed in the Southern Hills as long as he thought fit, went on to R4gagaha to the Ve/uvana, to the Kalandaka Niv4pa, where the Thera Bhikkhus were, and having greeted the Thera Bhikkhus, he took his seat on one side.
1 This refers to the conversations in the ‘Book of the Great Decease,’ III, 1-4, and 43-60 (especially 56).
* Pariyuf/hita-kitto. The words in parentheses are supplied from the ‘ Book of the Great Decease,’ III, 4, where see Rh. D.’s note on the spelling of the word.
1 This refers to the conversations in the ‘Book of the Great Decease,’ III, 1-4, and 43-60 (especially 56).
* Pariyuf/hita-kitto. The words in parentheses are supplied from the ‘ Book of the Great Decease,’ III, 4, where see Rh. D.’s note on the spelling of the word.
5 Pabbaggam, admission into the Order.
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When he was so seated, the Thera Bhikkhus said to him:
_ ‘The Dhamma and the Vinaya, friend Purdza, have been chanted over together by the Thera Bhikkhus. Do thou, then, submit thyself to and learn the text so rehearsed by them?.’
‘The Dhamma and the Vinaya, Sirs, have been well sung by the Theras. Nevertheless, even in such manner as it has been heard by me, and received by me from the very mouth of the Blessed One, in that manner will I bear it in my memory.’
12. Now the venerable Ananda said to the Thera Bhikkhus: ‘ The Blessed One, Sirs, said to me at the time of his death: “ Let then the Samgha, Ananda, when I am dead, impose the higher penalty on Khanna the Bhikkhu *.”
‘Didst thou then, friend Ananda, ask the Blessed One what the higher penalty was ?’
‘I did, Sirs, (and the reply was): ‘ Let AZanna the Bhikkhu, Ananda, say whatever he may wish; but the Bhikkhus should neither speak to him, nor exhort him, nor admonish him.”’
‘Do thou, then, friend Ananda, let A’Zanna the Bhikkhu know that the higher penalty has been imposed upon him.’
. ‘How can I, Sirs, do so? Passionate is that Bhikkhu, and rough.’ , -*Go then, friend Ananda, in company with a number of other Bhikkhus.’
‘Even so, Sirs,’ said Ananda, in assent to the
Thera Bhikkhus. And he took with him a number
1 Sangftim upehi. 2 See ‘Book of the Great Decease,’ VI, 4.
382 oo KULLAVAGGA. XI, 1, 13.
of Bhikkhus, to wit, five hundred Bhikkhus, and embarked on a boat going up stream, and disembarked at Kosambt, and not far from king Udena’s park he took his seat at the foot of a certain tree.
13. Now at that time king Udena was enjoying himself in the park together with the ladies of his palace. And the ladies heard that their teacher, the venerable Ananda, was seated at the foot of a tree not far from the park. And they said to king Udena :
‘ They say that our teacher, the venerable Ananda, is seated at the foot of a tree not far from the park. We desire, Lord, to go and see him.’
‘Go, then, and see the Samama Ananda.’ And they went and saluted the venerable Ananda, and took their seats on one side. And he instructed, and aroused, and incited, and gladdened them with religious discourse. And when that discourse was concluded, they presented the venerable Ananda with five hundred robes, and exalted and thanked him for his discourse, and arose from their seats, and saluted him, and keeping him on their right sides as they passed him, they departed thence.
14. And king Udena saw the ladies coming from the distance. And on seeing them he said to them:
‘Well, did you succeed in seeing the Samana Ananda ?’
‘We saw him, Sire.’
14. And king Udena saw the ladies coming from the distance. And on seeing them he said to them:
‘Well, did you succeed in seeing the Samana Ananda ?’
‘We saw him, Sire.’
th you present the Samaza Ananda with any gift ?’
‘We gave, Sire, to the venerable Ananda five hundred robes.’
Then king Udena was indignant and annoyed, and became angry, saying:
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‘How can the Samama Ananda accept so many robes? Would he set up as a hawker in cloths, or would he open a shop ??’ .
And king Udena went to where the venerable Ananda was, and after exchanging with him the greetings and compliments of friendship and civility, sat down by his side. And when he was so seated, he said to him:
‘ Did our ladies come hither, Ananda ?’
‘Yes, great king.’
‘Did they give anything to your reverence?’
‘ They gave me, great king, five hundred robes.’
‘ And what does your reverence intend to do with those five hundred robes?’
‘I shall divide them, great king, among those of the Bhikkhus whose robes are worn out.’
‘And what do you intend, Ananda, to do with the worn-out robes ?’
‘ Of those, great king, we shall make counterpanes.’
‘ And what do you intend to do, Ananda, with the old counterpanes ?’
‘Of those, great king, we shall make bolster cases.’ ;
‘And what do you intend to do, Ananda, with the old bolster cases ?’
‘Of those, great king, we shall make carpets.’
‘And what do you intend to do, Ananda, with the old carpets ?’
‘Of those, great king, we shall make towels for the washing of the feet.’
‘And what do you intend to do, Ananda, with the old towels ?’
2 Paggahika-sal4, on which Buddhaghosa says nothing.
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‘Of those, great king, we shall make dusters.’
‘And what do you intend to do, Ananda, with the old dusters ?’
‘Those, great king, we shall tear in shreds, and beat up with mud, and use them for making flooring of clay.’
Then king Udena thought: ‘These Sakyaputtiya Samamas make general use of everything in a conscientious way, and take nothing as one man’s peculiar property *. And he presented other five hundred pieces of cloth to the venerable Ananda.
15. But Ananda went on to the Ghosita Arama, and sat down then on the seat spread out for him. And the venerable Kanna went to the place where he was and saluted him, and took his seat beside him. And when he was so seated, Ananda said to him:
‘The Samgha, friend X/anna, has imposed upon you the higher penalty.’
‘What then, friend Ananda, is the higher penalty ?’
‘You, friend A/anna, may say to the Bhikkhus whatever you wish; but the Bhikkhus are neither to speak to you, nor exhort you, nor admonish you.
‘Shall I not be even a slain man, friend Ananda, so long as I am neither spoken to, nor exhorted, nor admonished by the Bhikkhus?’ said fanna, and he fainted and fell.
‘Shall I not be even a slain man, friend Ananda, so long as I am neither spoken to, nor exhorted, nor admonished by the Bhikkhus?’ said fanna, and he fainted and fell.
’ Then the venerable Kanna, pained, grieved, and seized with remorse through the higher penalty, remained alone and separate, earnest, zealous, and resolved. And ere long he attained to that supreme
1 Na kulfvam g4menti, on which Buddhaghosa says nothing.
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goal’ of the higher life for the sake of which men even of good family go out from all and every household gain and comfort to become houseless wanderers— yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end for him, that the higher life had been fulfilled, that all that should be done had been accomplished, and that, after this present life, there would be no beyond?!
So the venerable KAanna became yet another among the Arahats. And after he had attained to Arahatship, the venerable AZanna went to the venerable Ananda, and said: —
‘Remove from me now, friend Ananda, the higher penalty.’
‘From the moment, friend Kanna, that you had realised Arahatship, from that moment was the higher penalty removed from you.’
16. Now whereas five hundred Bhikkhus, without one failing, without one more, took part in this rehearsal of the Vinaya, therefore is that rehearsal’ of the Vinaya called ‘that of the five hundred 8,’
Here ends the Eleventh Khandhaka, on the Rehearsal by the Five Hundred.
1 That is, Arahatship, Nirvana.
* This Nirvana paragraph is constantly recurring (e.g. ‘ Book of the Great Decease,’ V, 68; Mah4vagga V, 1, 18; Samyutta VII, 1).
® Compare XII, 2, g.
[20] cc
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TWELFTH KHANDHAKA. On THE CouncIL oF VESALf.
1.
1. Now at that time, a century! after the death of the Blessed One, the Bhikkhus of Ves4li, Vaggians, promulgated at Vesdlt the ten theses :—(1) that storing salt in a horn vessel was permissible ;
(2) that the midday meal might be eaten when the sun’s shadow showed two finger breadths after noon;
(3) that he who intends to go into the village could begin to eat again after he had once left off; (4) that a number of Bhikkhus residing within the same boundary might hold Uposatha separately; (5) that a Samgha not at unity within itself might carry out an official act, undertaking to inform Bhikkhus of it; (6) that it was permissible for a Bhikkhu to do anything adopted as a practice by his Upagghaya ;
(7) that curds might be eaten by one who had already finished his midday meal; (8) that it was permissible to drink unfermented toddy; (9) that a rug or mat need not be of the limited size prescribed if it had no fringe; (10) that it was permissible to receive gold and silver ?.
1 As pointed out at p. xxii of our Introduction, we believe this number ought not to be taken too literally, but to be considered a round number,
* The above terms are explained below, §§ 1, 10, and 2, 8.
XII, 1, 1. ON THE COUNCIL OF VESALi. 387
Now at that time the venerable Yasa, the son of Kakazdaka, who was wandering through the Vaggian country, arrived at Vesalt; and there the venerable Yasa stayed at the Mah4vana, in the Kas4gara Hall.
Now at that time the Vaggian Bhikkhus of VesAll, on Uposatha day, filled a copper pot with water and placed it in the midst of the Bhikkhu-samgha, and said to such of their Vesdlian lay disciples as came there: ‘ Give, Sirs, to the Samgha a kah4paza}, or half a one, or a p4da, or a m4saka. It will be wanted for the Samgha, for the provision of various utensils.’
When they had thus spoken, the venerable Yasa, the son of Kakazdaka, said to the lay disciples : ‘Do, Sirs, nothing of the kind. The use of gold and silver is not allowed to the Sakyaputtiya Samazas. The Sakyaputtiya Samazas neither allow it to be given to them, nor take charge of it. The Sakyaputtiya Samavas are men whose gems and jewelry have been laid aside, and who are without silver and without gold.’ ,
Though the lay disciples from Vesalt had been thus addressed by the venerable Yasa, the son of Kakazdaka, they gave money to the Samgha. And the Vaggian Bhikkhus of Ves4li, at the close of the night, reserving one portion’, divided that money according to the number of the Bhikkhus. And they said to the venerable Yasa, the son of Kakandaka :
‘ This, friend Yasa, is thy due portion of the money.’
1 About a penny; on this and the following terms, see Rh. D.’s ‘Ancient Coins and Measures, &c.,’ p. 6. . 2 Pafiviso. See Mahfvagga VIII, 27, 4.
Cc2
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‘I have no due portion in that money. I do not allow any money to be given to me.’
2. Then the Vaggian Bhikkhus of VesAli said one to another: ‘ This brother, Yasa, the son of K&akazdaka, upbraids and reviles, and renders dissatisfied believing and faithful followers. Come, let us carry out against him the Act of Reconciliation 1’ And they did so.
Then the venerable Yasa, the son of Kakazdaka, said to them: ‘It has been laid down, Sirs, by the Blessed One, that a companion shall be appointed to go as messenger with a Bhikkhu against whom the Act of Reconciliation has been carried out? Appoint, Sirs, a Bhikkhu, as companion messenger to me.’ And the Vaggian Bhikkhus of Ves4li deputed a Bhikkhu to that work, and gave him as a companion messenger to the venerable Yasa.
And the venerable Yasa, taking the companion Bhikkhu with him, entered into Ves4li, and said to the believing laymen there:
And the venerable Yasa, taking the companion Bhikkhu with him, entered into Ves4li, and said to the believing laymen there:
‘I am said, Sirs, to be upbraiding and reviling, and rendering dissatisfied believing and faithful followers, thereby that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma, and what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya.
3. ‘ Now the Blessed One was once, Sirs, staying at SAvatthi in the Getavana, Anatha Pizdika’s pleasure-ground. And there, Sirs, the Blessed One exhorted the Bhikkhus, and said:
1 Pasisdramiya-kamma. See Xullavagga I, 18. 2 On Anudfita, see Xullavagga I, 20-22.
XII, 1, 3. ON THE COUNCIL OF VESALI. 8 3 | 9
‘“There are, O Bhikkhus, ‘four obstructions of the sun and moon, by which when the sun and moon are affected, they give no heat and they give no light, and they are no longer glorious. And what are the four? They are clouds and fog and dusty smoke and Rahu!, by which when the sun and the moon are affected they give neither heat nor light nor sheen. Just so, O Bhikkhus, there are four stains by which when Samamas and Brahmans are affected they give neither heat nor light nor sheen. And what are the four? There are some Samazas and Brahmans who drink strong drink, and things intoxicating, abstaining not therefrom*. This is the first of such stains. And further, O Bhikkhus, there are some Samazas and Brahmans who practise sexual intercourse, and abstain not therefrom. This is the second of such stains. And further, O Bhikkhus, there are some Samamas and Bréhmans who accept silver and gold, abstaining not from the use thereof. This is the third of such stains. And lastly, O Bhikkhus, there are some Samamas and Brahmans who gain their livelihood by low arts °, abstaining not from such means of life. This is the fourth of such stains.”
‘Thus spoke, Sirs, the Blessed One: and when the Happy One had thus spoken, the Master further said :
‘“ Stained by lust and malice, some Samazas and BrAdhmans,
1 That is, eclipse.
* It is curious that this matter is not, like all the following, referred to in the Silas. See Rh. D.’s ‘Buddhist Suttas,’ p. 190.
® Those, namely, which are set out in the Maha Sila (Rh. D.’s ‘ Buddhist Suttas,’ pp. 196-203).
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Men blinded by ignorance, praise things that seem to have delight.
Strong drink they drink and fierce, indulge in sensual acts,
Devoid of wisdom, silver and gold they take.
And by low arts some Samazas and Brahmans live.
Stains are such actions called by the Buddha of the Solar race,
Stainse—by which defiled some Samazas and Brahmans,
Impure brutes and unclean, give neither heat nor light.
Covered rather by darkness, purblind, enslaved by craving lusts,
They enlarge the realm of death 1, and dread rebirth they gain.”
Covered rather by darkness, purblind, enslaved by craving lusts,
They enlarge the realm of death 1, and dread rebirth they gain.”
‘It is for upholding this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya.
4. ‘And once the Blessed One was staying, Sirs, at Ragagaha, in the Veduvana, at the Kalandaka - Nivépa. Now at that time among the royal attendants sitting together in the women’s apartment in the palace, the following saying was heard: “Silver and gold is allowed to the Sakyaputtiya Samazas.
* That is, by being repeatedly reborn they continually die. Vaddhenti ka/asin ti punappunam kalevara-nikkhipamanabhimim vaddhenti, says Buddhaghosa. The word occurs at GAtaka I, 146.
XII, 1, 4 ON THE COUNCIL OF VESALf. 391
The Sakyaputtiya Samazas accept it, and take it in charge.” Now at that time Mazifd/aka, a village headman, was present. And he said to the people there: “Say not so, Sirs. Neither is silver and gold allowed to the Sakyaputtiya Samazas, nor do they accept it, nor take it in charge. The Sakyaputtiya Samazas are men who have laid aside gems and jewelry, and are without silver, and without gold.” And the headman, Maziéi/aka, succeeded in satisfying them.
‘Then the headman, Mamziéd/aka, went to the place where the Blessed One was and saluted him, and took his seat on one side. And he told the Blessed One the whole matter!, and said :
‘** Now am I, Lord, in maintaining as I did, one who speaks according to the word of the Blessed One, one who does not falsely represent the Blessed One, one who does not put forth minor matters in the place of the true Dhamma? And is there anything that leads to blame in such discussion, this way and that, as touching the observance of the rules of the order? ?”
‘“Most certainly, Mamiéi/aka, in maintaining thus you speak in accordance with my word, and do not represent me falsely, nor put forth minor matters as the true Dhamma. Nor is there anything leading to blame in such discussions. For gold and silver is not allowed, Mazikd/aka, to the Sakyaputtiya Samazas, nor ought they to accept it, nor take it in charge. Men-who have laid aside gems and jewelry are the Sakyaputtiya Samazas,
1 The whole is repeated in the text. * The whole of this speech recurs, nearly word for word, in the Mahfvagga VI, 31, 4.
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Men-who have laid aside gems and jewelry are the Sakyaputtiya Samazas,
1 The whole is repeated in the text. * The whole of this speech recurs, nearly word for word, in the Mahfvagga VI, 31, 4.
p. 5
men without silver and without gold. For to whomsoever, Mawiki/aka, gold and silver are allowed, to him also the five kinds of sensual pleasure! are allowed. And to whomsoever these five kinds of pleasure are allowed, him you may know of a certainty to be following neither the rule of the Samamas, nor the rule of the sons of Sakya. Although, Maniéd/aka, I have said that he who is in need of grass may seek for grass, and he who is in need of wood may seek for wood, and he who is in need of a conveyance may seek for a conveyance, and he who is in need of a servant may seek for a servant; yet have I never said in any way whatever that gold or silver may be sought after or accepted.”
‘It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.’
5. ‘And once, Sirs, the Blessed One at the same place, at Ragagaha, on the occasion of the matter of Upananda, the S4kyan, distinctly laid down a precept by which gold and silver were forbidden *.
‘It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the
? Compare Xullavagga VII, 1, 2. * This is set out in full in the Sutta Vibhanga in the Introduction to the 18th Nissaggiya PAfittiya.
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Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.’ .
6. When he had thus spoken, the lay brethren said to Yasa, the son of Kakandaka: ‘ There is but one, Sirs', who is a Sakyaputtiya Samama, our
- master, Yasa, the son of Kakanzdaka. All the rest are no Samamas, neither Sakyaputtiyas. Let the venerable Yasa, the son of K4kazdaka, dwell among us. We will exert ourselves to provide him with robes, and food, and medicine, and the necessaries for the sick.’
Then the venerable Yasa, the son of Kakazdaka, having gained over the lay brethren, returned with the companion Bhikkhu to the Arama.
7. And the Vaggian Bhikkhus of Ves4lt asked the companion Bhikkhu: ‘Did Yasa, the son of Ké4kazdaka, obtain, Sir, the forgiveness of the lay brethren ?’
‘Evil, Sirs, hath been wrought against us, Yasa, the son of Kakazdaka, and he alone has been decided to be a Sakyaputtiya Samaaa, and all of us neither Samazas nor Sakyaputtiyas.’
Then the Vaggian Bhikkhus of Vesdlt said: ‘The venerable Yasa, the son of KaAkazdaka, without being deputed by us, has proclaimed to laymen (a false doctrine)*. Come, let us carry out the Act of Suspension® against him.’ And
1 They are speaking to Yasa and the anudfta.
* This cannot refer to the gth PAéittiya, which only speaks of making known grievous offences. Anguttara II, 5, 2 refers to laymen as well as to simaneras.
®* Ukkhepaniya-kamma. See Xullavagga I, 25.
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they assembled together with the intention of doing so.
But the venerable Yasa, the son of KAkazdaka, rose up into the sky and descended at Kosambi. And he sent messengers to the Bhikkhus of the Western country, and of Avanti, and of the Southern country!, saying, ‘Let your reverences come! We must take in charge this legal question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’
8. Now at that time the venerable Sambhita SAnavast? was dwelling on the Ahoganga Hill®. And thither the venerable Yasa, the son of Kakazdaka, went; and on his arrival he saluted the venerable Sambhita Saézavast, and took his seat on one side: and being so seated he said to him:
‘Lord, these Vaggian Bhikkhus of Vesali have
* On these terms, compare note on Mah4vagga VII, 1, 1.
? SanavAst is, literally, he who wears a hempen dress. In the traditions of the Sanskrit Buddhist literature we find mentioned a SanavAsika, said to be a predecessor, in the teacher and pupil line, of Upagupta (Wassilief, p. 44). The Nepalese call him Sonavast (Rajendralal Mitra, ‘Sanskrit Buddhist Literature of Nepal,’ p. 10). He is the hero of the Sa#avasi Avadina part of the Bodhisatva Avadana Kalpalat4 (Mitra, p. 67, Bendall ‘ Catalogue of Cambridge MSS.,’ p. 42), where the name is explained: ‘I wished for an ochre-coloured robe (soa); hence I was called Sazavasi.’
® See, for the position of this mountain, our note last quoted.
XII, 1,9. ON THE COUNCIL OF VESALf. 395 put forward ten theses.’ And he told him what they were!, and added: ‘Come now, Lord, let us take in charge this last question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’
‘Even so, Lord,’ said, the venerable Sambhita SAzavAst, in assent to the venerable Yasa KAkazdaka-putta.
Then about sixty Bhikkhus from the Western — country, all of whom were hermits, all of whom lived only on alms, all of whom dressed only in castoff clothes, and kept only three robes, and all of whom were Arahats, assembled together at the Ahoganga Hill. And about eighty-eight from Avanti and the Southern country, some of whom were hermits, and some of whom lived only on alms, and some of whom dressed only in cast-off clothes, and some of whom kept only three robes, but all of whom were Arahats, met together with them on the Ahoganga Hill.
g. And the Thera Bhikkhus, consulting together, came to this conclusion: ‘This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof ??’
1 In the text the full words of I, 1 are here repeated. * Compare below, XII, 2, 1.
396 KULLAVAGGA. XII, 1, ro.
Now at that time the venerable Revata was dwelling at Soreyya, and he was wise in the traditions, one who had learned the Agamas (the four Nik4yas), and knew by heart the Dhamma, the Vinaya, and the MatikAs ; intelligent, discreet, and wise, modest, conscientious, devoted to the precepts}. And the Thera Bhikkhus thought that if they could gain him over to their side, they would attain their end.
And the venerable Revata, by the divine ear, clear and surpassing that of men, heard the Thera Bhikkhus as they were thus consulting together; and he thought: ‘ This legal question is both hard and subtle, it would not become me to hold back therefrom. But even now those Bhikkhus (the Vaggians) will be coming. It would be unpleasant travelling for me were I to fall in with them. Let me go on before them.’
So the venerable Revata went from Soreyya to Samkassa. And when the Thera Bhikkhus went to Soreyya, and asked: ‘Where is the venerable Revata?’ they said: ‘ He is gone to Samkassa.’
Now the venerable Revata had gone on from Samkassa to Kanmakugga. And when the Thera Bhikkhus came to Samkassa, and asked : ‘Where is the venerable Revata ?’ they said: ‘He is gone on to Kazmakugga.’ And in the same way they followed him thither, and to Udumbara, and to Aggalapura, and to Sahagati, and there they met with the venerable Revata.
10. And the venerable Sambhita Samavast said to the venerable Yasa, the son of Kakandaka:
1 These adjectives have occurred above at Mah4vagga X, 1, 2, and Xullavagga I, 11, 1.
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10. And the venerable Sambhita Samavast said to the venerable Yasa, the son of Kakandaka:
1 These adjectives have occurred above at Mah4vagga X, 1, 2, and Xullavagga I, 11, 1.
p. 397
‘Friend, the brother Revata is wise in the traditions, has learnt the Agamas, knows by heart the Dhamma, the Vinaya, and the MatikAs, he is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we ask the venerable Revata a puzzling question, he is capable of spending the whole night on that one question. And even now the venerable Revata will call upon a Bhikkhu who is an intoner!, and a pupil of his. Do you, therefore, when the Bhikkhu has concluded, go to the venerable Revata and ask him concerning these ten theses (points).’
‘Even so, Sir, said the venerable Yasa, the son of Kakazdaka, in assent to the venerable Sambhita SAxavAst. .
And the venerable Revata called upon the Bhikkhu, the pupil of his, the intoner. And when the Bhikkhu had concluded, the venerable Yasa, the son of Kakandaka, went to the venerable Revata, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Revata?:
‘Is the horn-salt-license, Lord, allowable ?’
‘What, Sir, is this horn-salt-license ?’
‘Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted ?’
‘No, Sir, it is not allowable.’
‘Is the two-inch-license, Lord, allowable?’
‘What, Sir, is this two-inch-license ?’
‘Is it allowable, Lord, to eat the midday meal
1 Sarabhanakam. See our note above at Xullavagga V, 3, 2. * The whole of the following questions and answers recur below at XII, 2, 8, where the reasons of the answers also appear.
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beyond the right time, provided only that the shadow has not yet turned two inches ?’
‘No, Sir, it is not allowable.’
‘Is the village-trip-license, Lord, allowable?’
‘ What, Sir, is this village-trip-license ?’
‘Is it allowable, Lord, for one who has once finished his meal, and refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village ?’
‘No, Sir, it is not allowable.’
‘Is the circuit-license, Lord, allowable ?’
‘What, Sir, is this circuit-license ?’
‘Is it allowable, Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate Uposathas ?’
_ ‘No, Sir, it is not allowable.’
‘Is the indemnity-license, Lord, allowable ?’
‘ What, Sir, is this indemnity-license ?’
‘Is it allowable, Lord, for a Samgha, which is not legally constituted’, to perform an official act on the ground that they will afterwards obtain the sanction of such Bhikkhus who may subsequently arrive?’
‘No, Sir, it is not allowable.’
‘Is the precedent-license, Lord, allowable?’
‘ What, Sir, is this precedent-license ?’
‘Is it allowable, Lord, to do a thing on the ground that, “ My preceptor (upagg Aya) has practised this; or my teacher (44ariya) has practised that ?”’
‘In some cases, Sir, this is allowable, and in some not ®,’
*Vaggena. See our note on the 21st Patittiya, and Xullavagga V, 2, I. * That is, of course, according as the thing enjoined is, or is not,
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‘Is the churn-license, Lord, allowable ?’
‘What, Sir, is this churn-license ?’
‘Is it allowable, Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk, and has not yet reached the condition of curds? ?’
‘No, Sir, it is not allowable.’
‘Ts it allowable, Lord, to drink toddy ?’
‘What, Sir, is this toddy ?’
‘Is it allowable, Lord, to drink spirits which have left the condition of not being spirits, and yet have not acquired intoxicating properties *?’ -
‘No, Sir, it is not allowable?’
‘Isa rug or mat (when it is beyond the prescribed size) lawful, Lord, because it is unfringed ?’
‘No, Sir, it is not allowable.’
‘Is gold and silver, Lord, allowable ?’
‘No, Sir, it is not allowable.’
‘These are the ten theses, Lord, which these Vaggian Bhikkhus of Ves4li have put forth. Come, Lord, let us take this legal question in hand before that which is not Dhamma is spread abroad, and that which is Dhamma is put aside; before that which is not Vinaya is spread abroad, and that which is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those lawful. Ekakko kappatt ti idam dhammikam 4kinnam sandh4ya vuttam, says Buddhaghosa.
1 That is, which is neither liquid nor solid: something apparently like buttermilk.
* It is a question constantly arising under the excise laws in India and Ceylon, whether the liquor in the case has become arrack, or is only arrack in the making, and unfermented. This last is called unfermented toddy.
400 - KULLAVAGGA. XII, a, 1.
who argue in favour of the Dhamma become weak ; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’
‘Even so, Sir, said the venerable Revata, in assent to the venerable Yasa, the son of K4kazdaka.
_ Here ends the First Portion for Recitation.
2.
1. Now the Vaggian Bhikkhus of Ves4lt heard the rumour: ‘Yasa, they say, the son of Kakandaka, wishing to take this legal question in hand, is seeking about for support, and support they say he is succeeding in getting.’ And they thought: ‘ This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof? ?’
How can we obtain such support that we may have the greater power at the decision thereof? ?’
And they thought: ‘The venerable Yasa, who dwells at Soreyya, is wise in the traditions, and is one who has learnt the Agamas, who knows by heart the Dhamma, the Vinaya, the Matik4s, is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we could gain him over to our side, we should attain our end.’
Then the Vaggian Bhikkhus of Vesdlt got together much property, requisites, a number of things of the Samazas’ life—to wit, bowls and robes, and rugs, and needlecases, and girdles, and filters, and regulation-pots*. And, taking this property with
1 Compare above, XII, 1, 9. ? On Dhamma-karaka, see our note at Kullavagga V, 13, 1.
XII, 2, 3. ON THE COUNCIL OF VESALTf. 401 them, they went up stream by boat to Sahagati, and there disembarked, and took their meal at the foot of a certain tree. :
2. Now to the venerable S4/A/a, who retired apart and was plunged in meditation, there occurred this doubtful problem: ‘Are the Bhikkhus of the East, or the Bhikkhus of the West, the more in accordance with the Dhamma in the opinion that they hold?’ And having gone over the Dhamma and the Vinaya in his mind, he came to the conclusion, ‘The Bhikkhus of the East are not, and the Bhikkhus of the West are, in accordance with the Dhamma in the opinion that they hold.’
Anda certain one of the deities in the Pure Abode! perceived how this doubtful problem had arisen in the venerable SA/ka’s mind, and as quickly as 4 strong man could stretch forth his bent arm, or draw it in again when it was outstretched, so quickly did that deity vanish from the Pure Abode, and appeared before the venerable Sa/ha; saying to him: ‘Thou art quite right, Sa/za; it is the Eastern Bhikkhus whose opinions are against the Dhamma, and the Western Bhikkhus whose opinions accord therewith. Do thou, therefore, O S4//a, even as. the Dhamma is, so take thy stand!’
‘Both formerly, O deity, and now, also, do I take my stand even as the Dhamma is. Notwithstanding, I shall not make manifest my opinion until (the Samgha) shall have appointed me (judge) over this question 3,’ ;
3. Now the Vaggian Bhikkhus of Vesalt, taking with them the aforesaid property, went to the place
1 The Heaven, so called. * Compare below, § 6. {20] pdp. 3 where the venerable Revata was, and said to him: ‘ Let the venerable Thera receive at our hands these requisites of a Samaza’s life.’
But he refused to receive it, saying, ‘ Not so, my friends. I have all the things! I want.’
Now at that.time a Bhikkhu named Uttara, who had been twenty years admitted into the Order ?, was the attendant upon the venerable Revata. And the Vaggian Bhikkhus of Ves4li went to him, and said: ‘Let your reverence receive at our hands these requisites of a Samaza’s life.’
But he made the same reply.
And the Vaggian Bhikkhus of Ves4li went to him, and said: ‘Let your reverence receive at our hands these requisites of a Samaza’s life.’
But he made the same reply.
Then they said: ‘People used to offer such requisites to the Blessed One. If he received them, they were happy. If he did not receive them, they used to offer them to the venerable Ananda, saying, * Let the venerable Thera receive these requisites of aSamaza’s life: that will be just as if the Blessed One had received them.” Let the venerable Uttara receive these things: that will be as if the Thera had received them.’
. Then the venerable Uttara, being thus importuned by the Vaggian Bhikkhus of Ves4li, accepted one robe, saying, ‘You may tell me, friends, what you want.’
‘Let the venerable Uttara say thus much for us to the Thera: “Let the venerable Thera say thus much in the meeting of the Samgha— It is in the regions of the East that the Buddhas, the Blessed Ones, are born. It is the Bhikkhus of the East who hold opinions in accord with the Dhamma, whereas the Bhikkhus of the West do not.’”’
1 Literally, ‘I have the three robes.’ 3 Visativasso; that is, since his upasampadé.
p. 403
‘Even so, Sirs,’ said the venerable Uttara, in assent to the Vaggian Bhikkhus of Vesélt. And he went to Revata, and told him what they had said.
‘Thou urgest me, O Bhikkhu, to that which is against the Dhamma,’ said the Thera, and sent away the venerable Uttara 1.
And the Vaggian Bhikkhus of Vesalt said to the venerable Uttara: ‘What, friend Uttara, did the Thera say? 2?
‘It is an evil you have wrought me, Sirs. The Thera has sent me away, saying, “Thou urgest me, O Bhikkhu, to what is against the Dhamma.”’ -
‘Are you not, Sir, of full age, of twenty years (since your upasampada) ?’
‘Yes, Sirs, I am.’
‘Then do we take the nissaya under you as your pupils *.’
4. Now the Samgha + met together with the intention of deciding the legal question. And the venerable Revata laid a resolution before the Samgha, saying,
‘Let the venerable Samgha hear me. If we were to settle this question, it might be that those Bhikkhus who had at first taken the matter in hand might raise it again*, If it seem meet to the Samgha, let the Samgha settle it at that place where it arose.’
.? Pan&mesi. That is, permanently from attendance upon him. Compare Mahfvagga I, 27, 2, where the word is used of the formal dismissal or turning away of a pupil.
* Garu-nissayam ganh&ma; on which Buddhaghosa has nothing, though the phrase does not occur elsewhere in the Khandhakas.
* Compare the 63rd Pakittiya.
pd2
p. 5
Then the Thera Bhikkhus went to Ves4lt, with the intention of settling the matter there.
* Garu-nissayam ganh&ma; on which Buddhaghosa has nothing, though the phrase does not occur elsewhere in the Khandhakas.
* Compare the 63rd Pakittiya.
pd2
p. 5
Then the Thera Bhikkhus went to Ves4lt, with the intention of settling the matter there.
Now at that time the eldest Thera in the world, Sabbak4mt by name, one who was of a hundred and twenty years’ standing from the date of his upasampada, and who had been a pupil! of the venerable Ananda, was living at Ves4li. And the venerable Revata said to the venerable Sambhita SAazavAst :
‘I shall go to that Vihara in which the Thera Sabbak4mt dwells. Do you go betimes to the venerable Sabbak4mi, and question him as touching these ten points.’
‘Even so, Lord, said the venerable Sambhita SAnavAst, in assent to the venerable Revata.
And the venerable Revata came to that Vihdra in which the venerable Sabbak4mt lived; and a sleeping-place was made ready for the former in the inner chamber, and for the latter in front thereof. And the venerable Revata, thinking, ‘This Thera, though so old, does not care to sleep,’ did not go to rest. And the venerable Sabbakamft, thinking, ‘This Bhikkhu, though a traveller and tired, does not care to sleep,’ did not go to rest.
5. Then when the night was far spent, the venerable Sabbak4mt said to the venerable Revata :
‘By what manner of life, beloved one, have you lived now these so many years ?’
‘By continuing in the sense of love, honoured friend, have I continued thus so many years.’
‘They say that you have continued thus, beloved one, by easiness of life : and that indeed, beloved one, is an easy life, (I mean) the continuing in love.’
? Literally, ‘had dwelt in the same Vih4ra with.’ ,
p. 405
‘Even long ago, Sir, when I was a layman, was much love laid up in my heart, therefore is it that now also I live much in the sense of love, and indeed since long I have attained to Arahatship. And by what manner of life have you lived now these many years ?’
‘By continuing in the sense of the emptiness (of worldly things) have I, beloved one, lived these many years.’
‘They say that you, honoured friend, have continued thus by the sense of being a man born to greatness!; and that indeed, honoured friend, is the same feeling, (I mean) the sense of the emptiness of things.’
‘Even long ago, beloved one, when I was a layman, had I a strong sense of the emptiness of things, therefore is it that now also I live much in that feeling, and indeed since long I have attained to Arahatship.’
6. Now? this conversation between the Thera Bhikkhus was still unfinished when the venerable Sambhoita SamavAsi arrived there. And he went up to the venerable Sabbak4mi, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Sabbakam! :
Now? this conversation between the Thera Bhikkhus was still unfinished when the venerable Sambhoita SamavAsi arrived there. And he went up to the venerable Sabbak4mi, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Sabbakam! :
‘These Vaggian Bhikkhus of Vesdlt have put forth in Vesali these ten points ;’ and he told them all’. ‘Now you, O Thera, have mastered much Dhamma and Vinaya at the feet of your preceptor.
* Mah4&purisa. On the subsequent history of which word, see Senart’s ‘Légende du Buddha,’ pp. 54, 107.
* Karahi. Compare ‘Book of the Great Decease,’ III, 53; Childers, p. 32.
* The text repeats XII, 1, 1.
p. 7
What, then, is the conclusion to which you, O Thera, come as you lay over in your mind the Dhamma and the Vinaya ;—whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West ?’
‘You also, Sir, have mastered much Dhamma and Vinaya at the feet of your preceptor. What, then, is the conclusion to which you, Sir, come as you lay over in your mind the Dhamma and the Vinaya ;— whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West ?’
‘The conclusion to which I come, Lord, as I so lay over in my mind the Dhamma and the Vinaya, is this—that the Bhikkhus of the East hold an opinion that is not in accord with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Samgha) shall have appointed me (referee) over this question '.’
‘The conclusion to which I also have come, Sir, as I lay over in my mind the Dhamma and the Vinaya, is this—that the Bhikkhus of the East hold an opinion that is not in accordance with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Samgha) shall have appointed me (referee) over this question.’ .
7. Then the Sawgha met together with the intention of enquiring into this legal question. But while they were enquiring into it, both was much pointless speaking brought forth and also the sense
* Compare above, § 2.
XII, 2, 7. ON THE COUNCIL OF VESALTf. 407 in no single speech was clear’. Then the venerable Revata laid a resolution before the Samgha :
‘Let the venerable Samgha hear me. Whilst we are discussing this legal question, there is both much pointless speaking, and no sense is clear in any single speech. If it seem meet to the Samgha, let the Samgha settle this legal question by referring it (to a jury) *’
Whilst we are discussing this legal question, there is both much pointless speaking, and no sense is clear in any single speech. If it seem meet to the Samgha, let the Samgha settle this legal question by referring it (to a jury) *’
And he chose four Bhikkhus of the East and four Bhikkhus of the West—from the Bhikkhus of the East the venerable Sabbakdami, and the venerable Sa/ha, and the venerable Khugga-sobhita, and the venerable V4sabha-gamika—and from the Bhikkhus of the West, the venerable Revata, and the venerable Sambhtita SAzavast, and the venerable Yasa, the son of Kakazdaka, and the venerable Sumana. Then the venerable Revata laid a resolution before the Samgha:
‘Let the venerable Samgha hear me. . During the enquiry into this matter there has beer much pointless talk among us, and in no single utterance is the sense clear. If it seem meet to the Samgha, let the Samgha delegate four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. This is the resolution.
‘Let the venerable Samgha hear me. During the enquiry into this matter there has been much pointless talk among us, and the sense in any single utterance is not clear. The Samgha delegates four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. Whoso-
1 So above in Xullavagga IV, 14, 19, where the proceeding adopted in the subsequent sentences is laid down for use on such an occasion.
* Ubba&hik4ya. See the passage quoted in the last note.
p. 8
ever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The delegation is made accordingly. The Samgha approves thereof. Therefore is it silent. Thus do I understand.’
Now at that time a Bhikkhu named Agita, of ten years’ standing, was the reciter of the Patimokkha to the Samgha. Him did the Samgha appoint as seat regulator! to the Thera Bhikkhus.
Then the Thera Bhikkhus thought, ‘At what place, now, ought we to settle this legal question ?’ And it occurred to them: ‘ This VAlika Arama is a pleasant place, quiet and undisturbed. Let us settle the matter there.’ And thither the Thera Bhikkhus proceeded to enquire into the question.
8. Then the venerable Revata laid a resolution before the Samgha*: ‘Let the venerable Samgha hear me. If it seem meet to the Samgha, I will question the venerable SabbakAmt as touching the Vinaya.’ And the venerable SabbakAmt laid a resolution before the Samgha : ‘If it seem meet to the Samgha, I, when asked by Revata touching the Vinaya, will give reply.’
And the venerable Revata said to the venerable Sabbakamt: ‘Is the horn-salt-license, Lord, allowable ?’
1 Asana-pafifidpakam. This office is not mentioned in the other Khandhakas. We should expect to find it at Kullavagga VI, 21,2. The reason of this is that it is no office of authority. The different referees would take their seats in the order of their seniority, and all that the 4sana-paw#4paka would have to do would be to see that they were provided with everything they required (it was not much, chiefly mats or rugs to sit upon) in the hall or grove where they met.
* Here, of course, consisting of the eight referees.
XII, a, 8. ON THE COUNCIL OF VESALI. 409
‘What, Sir, is this horn-salt-license ?’
‘Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted ?’
‘No, Sir, it is not allowable.’
‘Where was such a claim rejected ?’
‘At SAvatthi, in the Sutta Vibhanga.’
‘Of what offence is the person, who does so, guilty ?’
‘Of Pa£ittiya, in eating food which has been put by 4’
‘Let the venerable Samgha hear me. This first point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the first vote.’
‘Is the two-inch-license, Lord, allowable ?’
‘What, Sir, is this two-inch-license ?’
‘Is it allowable, Lord, to eat the midday meal beyond the right time, provided only that the shadow of the sun has not yet turned two inches ?’
‘No, Sir, it is not allowable.’
‘Where has such a claim been rejected ?’
‘At Ragagaha, in the Sutta Vibhanga.’
‘ Of what offence is he, who does so, guilty ?’
‘Of Pafittiya, in eating at the wrong time ®.’
‘Let the venerable Samgha hear me. This second point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the second vote.’
‘Is the village-trip-license, Lord, allowable ?’
1 Pakittiya XXXVIII. * Pakittiya XXXVIL.
p. 8
‘What, Sir, is this village-trip-license ?’
‘Is it allowable for one who has once finished his meal, and has refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village ?’
‘No, Sir, it is not allowable.’
‘Where was such a claim rejected ?’
‘At SAvatthi, in the Sutta Vibhanga.’
‘Of what offence is he, who does so, guilty ?’
‘Of Pakittiya, in eating food which has not been left over?’ .
‘Let the venerable Samgha hear me. This third point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the third vote.’
‘Is the circuit-license, Lord, allowable ?’
‘What, Sir, is this circuit-license ?’
‘Is it allowable, Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate Uposathas ?’