Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. 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.’ , XII, 2, 6. ON THE COUNCIL OF VESALI. 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! :
2Now? 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. 406 KULLAVAGGA. XII, 2, 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) *’
3Whilst 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. 408 KULLAVAGGA. XII, 2, 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 ?’
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* 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. 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.’ , XII, 2, 6. ON THE COUNCIL OF VESALI. 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! :
2Now? 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. 406 KULLAVAGGA. XII, 2, 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) *’
3Whilst 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. 408 KULLAVAGGA. XII, 2, 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 ?’
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.