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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Then 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. 394 KULLAVAGGA. XII, 1, 8. 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.
2Then 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. XII, 1,10. | ON THE COUNCIL OF VESALI. 397
310. 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. XII, 1,10. | ON THE COUNCIL OF VESALI. 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. 398 KULLAVAGGA. XI, 1, 10. 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 ?’
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.
1Then 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. 394 KULLAVAGGA. XII, 1, 8. 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.
2Then 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. XII, 1,10. | ON THE COUNCIL OF VESALI. 397
310. 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. XII, 1,10. | ON THE COUNCIL OF VESALI. 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. 398 KULLAVAGGA. XI, 1, 10. 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 ?’
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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