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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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). 390 RULLAVAGGA. XII, 1, 4. 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.”
2Covered 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. 392 KULLAVAGGA. XII, 1, 5.
3Men-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. 392 KULLAVAGGA. XII, 1, 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. XII, 1, 7 ON THE COUNCIL OF VESALTI. 393 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.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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). 390 RULLAVAGGA. XII, 1, 4. 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.”
2Covered 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. 392 KULLAVAGGA. XII, 1, 5.
3Men-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. 392 KULLAVAGGA. XII, 1, 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. XII, 1, 7 ON THE COUNCIL OF VESALTI. 393 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.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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