Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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, XII, 1,10. ° ON THE COUNCIL OF VESALI. 399 ‘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? ?’
2How 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] pd 402 KULLAVAGGA. XII, 2, 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.
3And 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. XII, 2, 4. ON THE COUNCIL OF VESALI. 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 404 KULLAVAGGA. XT, 2, 5. Then the Thera Bhikkhus went to Ves4lt, with the intention of settling the matter there.
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.
1‘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, XII, 1,10. ° ON THE COUNCIL OF VESALI. 399 ‘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? ?’
2How 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] pd 402 KULLAVAGGA. XII, 2, 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.
3And 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. XII, 2, 4. ON THE COUNCIL OF VESALI. 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 404 KULLAVAGGA. XT, 2, 5. Then the Thera Bhikkhus went to Ves4lt, with the intention of settling the matter there.
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.
No commentary for this page.