Cullavagga - Twelfth Khandhaka: Chapter 2

1. Now the Vaggian Bhikkhus of Vesâlî heard the rumour: 'Yasa, they say, the son
of Kâkandaka, 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 1?'
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 Mâtikâs, 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 Vesâlî got together much property, requisites, a
number of things of the Samanas' life--to wit, bowls and robes, and rugs, and
needlecases, and girdles, and filters, and regulation-pots 2. And, taking this
property with
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them, they went up stream by boat to Sahagâti, and there disembarked, and took
their meal at the foot of a certain tree.
2. Now to the venerable Sâlha, 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.'
And a certain one of the deities in the Pure Abode 1 perceived how this doubtful
problem had arisen in the venerable Sâlha's mind, and as quickly as a 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 Sâlha; saying to him: 'Thou art quite right, Sâlha; it is the Eastern
Bhikkhus whose opinions are against the Dhamma, and the Western Bhikkhus whose
opinions accord therewith. Do thou, therefore, O Sâlha, 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 2.'
3. Now the Vaggian Bhikkhus of Vesâlî, taking with them the aforesaid property,
went to the place
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where the venerable Revata was, and said to him: 'Let the venerable Thera
receive at our hands these requisites of a Samana's life.'
But he refused to receive it, saying, 'Not so, my friends. I have all the things
1 I want.'
Now at that time a Bhikkhu named Uttara, who had been twenty years admitted into
the Order 2, was the attendant upon the venerable Revata. And the Vaggian
Bhikkhus of Vesâlî went to him, and said: 'Let your reverence receive at our
hands these requisites of a Samana'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 Ânanda, saying, "Let the venerable Thera receive these
requisites of a Samana'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
Vesâlî, 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.'"'
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'Even so, Sirs,' said the venerable Uttara, in assent to the Vaggian Bhikkhus of
Vesâlî. 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 Vesâlî said to the venerable Uttara: 'What, fiend
Uttara, did the Thera say?'
'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 upasampadâ)?'
'Yes, Sirs, I am.'
'Then do we take the nissaya under you as your pupils 2.'
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 3. If it seem meet to the Samgha, let the Samgha settle it at that place
where it arose.'
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Then the Thera Bhikkhus went to Vesâlî, with the intention of settling the
matter there.
Now at that time the eldest Thera in the world, Sabbakâmî by name, one who was
of a hundred and twenty years' standing from the date of his upasampadâ, and who
had been a pupil 1 of the venerable Ânanda, was living at Vesâlî. And the
venerable Revata said to the venerable Sambhûta Sânavâsî:
'I shall go to that Vihâra in which the Thera Sabbakâmî dwells. Do you go
betimes to the venerable Sabbakâmî, and question him as touching these ten
points.'
'Even so, Lord,' said the venerable Sambhûta Sânavâsî, in assent to the
venerable Revata.
And the venerable Revata came to that Vihâra in which the venerable Sabbakâmî
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 Sabbakâmî, 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 Sabbakâmî 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.'
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'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 1; 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 2 this conversation between the Thera Bhikkhus was still unfinished when
the venerable Sambhûta Sânavâsî arrived there. And he went up to the venerable
Sabbakâmî, and saluted him, and took his seat beside him. And, so seated, he
said to the venerable Sabbakâmî:
'These Vaggian Bhikkhus of Vesâlî have put forth in Vesâlî these ten points;'
and he told them all 3. 'Now you, O Thera, have mastered much Dhamma and Vinaya
at the feet of your preceptor.
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[paragraph continues] 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 1.'
'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 Samgha 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
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in no single speech was clear 1. 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) 2.'
And he chose four Bhikkhus of the East and four Bhikkhus of the West--from the
Bhikkhus of the East the venerable Sabbakâmî, and the venerable Sâlha, and the
venerable Khugga-sobhita, and the venerable Vâsabha-gâmika--and from the
Bhikkhus of the West, the venerable Revata, and the venerable Sambhûta Sânavâsî,
and the venerable Yasa, the son of Kâkandaka, 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
been 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. Whosoever
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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 Pâtimokkha to the Samgha. Him did the Samgha appoint as seat regulator 1
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 Vâlika Ârâma 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 2: 'Let the
venerable Samgha hear me. If it seem meet to the Samgha, I will question the
venerable Sabbakâmî as touching the Vinaya.' And the venerable Sabbakâmî 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 Sabbakâmî: 'Is the
horn-salt-license, Lord, allowable?'
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'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 Sâvatthi, in the Sutta Vibhaṅga.'
'Of what offence is the person, who does so, guilty?'
'Of Pâkittiya, in eating food which has been put by 1.'
'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 Râgagaha, in the Sutta Vibhaṅga.'
'Of what offence is he, who does so, guilty?'
'Of Pâkittiya, in eating at the wrong time 2.'
'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?'
p. 410
'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 Sâvatthi, in the Sutta Vibhaṅga.'
'Of what offence is he, who does so, guilty?'
'Of Pâkittiya, in eating food which has not been left over 1.'
'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?'
'No, Sir, it is not allowable.'
'Where was such a claim rejected?'
'At Râgagaha, in the Uposatha Samyutta 2'
'Of what offence is he, who does so, guilty?' 'Of Dukkata, in neglecting the
Vinaya.'
'Let the venerable Samgha hear me. This fourth 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 fourth vote.'
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'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 as subsequently arrive?'
'No, Sir, it is not allowable.'
'Where was such a claim rejected?'
'In the Kampeyyaka section, in the body of the Vinaya 1.'
'Of what offence is he, who does so, guilty?'
'Of Dukkata, in neglecting the Vinaya.'
'Let the venerable Samgha hear me. This fifth 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 this fifth vote.'
'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
(upagghâya) has practised this," or "My teacher (âkariya) has practised that?"'
'In some cases, Sir, it is allowable, and in some not 2'
'Let the venerable Samgha hear me. This sixth 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 this sixth vote.'
'Is the churn-license, Lord, allowable?'
'What, Sir, is this churn-license?'
p. 412
'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.'
'Where was such a claim rejected?'
'At Sâvatthi, in the Sutta Vibhaṅga.'
'Of what offence is he, who does so, guilty?'
'Of Pâkittiya, in eating food which has not been left over 1.'
'Let the venerable Samgha hear me. This seventh 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 this seventh vote.'
'Is it allowable, Lord, to drink toddy?'
'What, Sir, is this toddy?'
'Is it allowable, Lord, to drink spirits which have not yet become spirits and
have not yet acquired intoxicating properties?'
'No, Sir, it is not allowable.'
'Where was it rejected?'
'At Kosambî, in the Sutta Vibhaṅga:
'Of what offence is he, who does so, guilty?'
'Of Pâkittiya, in the drinking of fermented liquors and strong drink 2.'
'Let the venerable Samgha hear me. The eighth 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 this eighth vote.'
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'Is the unfringed-seat, Lord, allowable 1?'
'No, Sir, it is not allowable.'
'Where has it been rejected?'
'At Savatthi, in the Sutta Vibhaṅga.'
'Of what offence is he, who uses such a seat, guilty?'
'Of Pâkittiya, in using a thing which ought to be cut down (to the proper size)
2.'
'Let the venerable Samgha hear me. This ninth 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 this ninth vote.'
'Is gold and silver, Lord, allowable?'
'No, Sir, it is not allowable.'
'Where was it forbidden?'
'At Râgagaha, in the Sutta Vibhaṅga.'
'Of what offence is he, who takes it, guilty?'
'Of Pâkittiya, in accepting gold and silver 3.'
'Let the venerable Samgha hear me. This tenth 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 this tenth vote.'
'Let the venerable Samgha hear me. These ten points, having been examined into
by the Samgha, have been found to be false Dhamma and false Vinaya, and not
contained in the teaching of the Master.'
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' 1This legal question, Sir, has been concluded; and being settled, it is
settled once for all. Nevertheless, Sir, do you question me on these ten points
in the midst also of the Samgha 2, in order to persuade those Bhikkhus 3.'
So the venerable Revata questioned the venerable Sabbakâmî on the ten points
also in the midst of the Samgha, and as he was questioned on one after the
other, the venerable Sabbakâmî gave reply.
9. Now whereas at this rehearsal of the Vinaya seven hundred Bhikkhus, without
one more, without one being wanting, took part, therefore is that rehearsal of
the Vinaya called 'That of the seven hundred 4.'
=====================
Here ends the Twelfth Khandhaka, on the Rehearsal by the Seven Hundred.




Footnotes
400:1 Compare above, XII, 1, 9.
400:2 On Dhamma-karaka, see our note at Kullavagga V, 13, I.
401:1 The Heaven, so called.
401:2 Compare below, § 6.
402:1 Literally, 'I have the three robes.'
402:2 Vîsativasso; that is, since his upasampadâ.
403:1 Panâmesi. That is, permanently from attendance upon him. Compare Mahâvagga
I, 27. 2, where the word is used of the formal dismissal or turning away of a
pupil.
403:2 Garu-nissayam ganhâma; on which Buddhaghosa has nothing, though the phrase
does not occur elsewhere in the Khandhakas.
403:3 Compare the 63rd Pâkittiya.
404:1 Literally, 'had dwelt in the same Vihâra with.'
405:1 Mahâpurisa. On the subsequent history of which word, see Senart's 'Légende
du Buddha,' pp. 54, 127,
405:2 Karahi. Compare 'Book of the Great Decease,' III, 53; Childers, p. 32.
405:3 The text repeats XII, 1, 1.
406:1 Compare above, § 2.
407:1 So above in Kullavagga IV, 24, 19, where the proceeding adopted in the
subsequent sentences is laid down for use on such an occasion.
407:2 Ubbâhikâya. See the passage quoted in the last note.
408:1 Âsana-paññâpakam. 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 âsana-paññâpaka 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.
408:2 Here, of course, consisting of the eight referees.
409:1 Pâkittiya XXXVIII.
409:2 Pâkittiya XXXVII.
410:1 Pâkittiya XXXV.
410:2 Samyutta must here be used for Khandhaka. The passage referred to is
Mahâvagga II (the Uposatha Khandhaka), 8, 3.
411:1 Vinaya-vatthu. Here used as a title, apparently of the Khandhakas. The
passage referred to is in the Kampeyyaka Khandhaka (Mahâvagga IX, 3, 5).
411:2 See the note above on XII, I. 10.
412:1 Pâkittiya XXXV.
412:2 Pâkittiya LI.
413:1 That is, does the fact of its being unfringed make legal a mat or rug
otherwise illegal by reason of its size? See above, XII, 1, 10.
413:2 Pâkittiya LXXXIX.
413:3 The 18th Nissaggiya Pâkittiya.
414:1 It is clear from the word tvam âvuso, that Sabbakâmî is here addressing
Revata.
414:2 That is not only of the referees, but of all the Bhikkhus there at Vesâlî.
414:3 Bhikkhûnam saññattiyâ. See the use of this phrase at Cullavagga IV, 14,
26, and VII, 4. I. and our note on the latter of those two passages.
414:4 Compare XI, 1, 15.

Cullavagga - Twelfth Khandhaka: Chapter 1

TWELFTH KHANDHAKA.
ON THE COUNCIL OF VESÂLÎ.
1.
1. Now at that time, a century 1 after the death of the Blessed One, the
Bhikkhus of Vesâlî, Vaggians, promulgated at Vesâlî 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 Upagghâya;
(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 2.
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Now at that time the venerable Yasa, the son of Kâkandaka, who was wandering
through the Vaggian country, arrived at Vesâlî; and there the venerable Yasa
stayed at the Mahâvana, in the Kûtâgâra Hall.
Now at that time the Vaggian Bhikkhus of Vesâlî, 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 Vesâlian lay disciples as came there: 'Give, Sirs, to the
Samgha a kahâpana 1, or half a one, or a pâda, or a mâsaka. It will be wanted
for the Samgha, for the provision of various utensils.'
When they had thus spoken, the venerable Yasa, the son of Kâkandaka, said to the
lay disciples: 'Do, Sirs, nothing of the kind. The use of gold and silver is not
allowed to the Sakyaputtiya Samanas. The Sakyaputtiya Samanas neither allow it
to be given to them, nor take charge of it. The Sakyaputtiya Samanas are men
whose gems and jewelry have been laid aside, and who are without silver and
without gold.'
Though the lay disciples from Vesâlî had been thus addressed by the venerable
Yasa, the son of Kâkandaka, they gave money to the Samgha. And the Vaggian
Bhikkhus of Vesâlî, at the close of the night, reserving one portion 2, divided
that money according to the number of the Bhikkhus. And they said to the
venerable Yasa, the son of Kâkandaka:
'This, friend Yasa, is thy due portion of the money.'
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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 Vesâlî said one to another: 'This brother, Yasa,
the son of Kâkandaka, 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 Kâkandaka, 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 2. Appoint, Sirs, a Bhikkhu, as companion messenger to me.' And the Vaggian
Bhikkhus of Vesâlî 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
Vesâlî, 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 Sâvatthi in the Getavana,
Anâtha Pindika's pleasure-ground. And there, Sirs, the Blessed One exhorted the
Bhikkhus, and said:
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'"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 Râhu 1, 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 Samanas and Brâhmans are affected they give neither heat
nor light nor sheen. And what are the four? There are some Samanas and Brâhmans
who drink strong drink, and things intoxicating, abstaining not therefrom 2.
This is the first of such stains. And further, O Bhikkhus, there are some
Samanas and Brâhmans who practise sexual intercourse, and abstain not therefrom.
This is the second of such stains. And further, O Bhikkhus, there are some
Samanas and Brâhmans 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 Samanas and Brâhmans who gain their livelihood by low arts 3, 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 Samanas and Brâhmans, p. 390
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 Samanas and Brâhmans live.
Stains are such actions called by the Buddha of the Solar race,
Stains--by which defiled some Samanas and Brâhmans,
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."
'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 Râgagaha, in the Veluvana, at
the Kalandaka Nivâpa. 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 Samanas.
p. 391
[paragraph continues] The Sakyaputtiya Samanas accept it, and take it in
charge." Now at that time Manikûlaka, 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 Samanas, nor do they accept it, nor take it in charge. The
Sakyaputtiya Samanas are men who have laid aside gems and jewelry, and are
without silver, and without gold." And the headman, Manikûlaka, succeeded in
satisfying them.
'Then the headman, Manikûlaka, 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 1, 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 2?"
'"Most certainly, Manikûlaka, 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 any thing leading to blame in such discussions. For
gold and silver is not allowed, Manikûlaka, to the Sakyaputtiya Samanas, nor
ought they to accept it, nor take it in charge. Men who have laid aside gems and
jewelry are the Sakyaputtiya Samanas,
p. 392
men without silver and without gold. For to whomsoever, Manikûlaka, gold and
silver are allowed, to him also the five kinds of sensual pleasure 1 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 Samanas, nor the
rule of the sons of Sâkya. Although, Manikûlaka, 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 Râgagaha, on the
occasion of the matter of Upananda, the Sâkyan, distinctly laid down a precept
by which gold and silver were forbidden 2.
'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
p. 393
[paragraph continues] 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 Kâkandaka
There is but one, Sirs 1, who is a Sakyaputtiya Samana, our master, Yasa, the
son of Kâkandaka. All the rest are no Samanas, neither Sakyaputtiyas. Let the
venerable Yasa, the son of Kâkandaka, 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 Kâkandaka, having gained over the lay
brethren, returned with the companion Bhikkhu to the Ârâma,
7. And the Vaggian Bhikkhus of Vesâlî asked the companion Bhikkhu: 'Did Yasa,
the son of Kâkandaka, obtain, Sir, the forgiveness of the lay brethren?'
'Evil, Sirs, hath been wrought against us. Yasa, the son of Kâkandaka, and he
alone has been decided to be a Sakyaputtiya Samana, and all of us neither
Samanas nor Sakyaputtiyas.'
Then the Vaggian Bhikkhus of Vesâlî said: 'The venerable Yasa, the son of
Kâkandaka, without being deputed by us, has proclaimed to laymen (a false
doctrine) 2. Come, let us carry out the Act of Suspension 3 against him.' And
p. 394
they assembled together with the intention of doing so.
But the venerable Yasa, the son of Kâkandaka, rose up into the sky and descended
at Kosambî. And he sent messengers to the Bhikkhus of the Western country, and
of Avanti, and of the Southern country 1, 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 Sambhûta Sânavâsî 2 was dwelling on the
Ahogaṅga Hill 3. And thither the venerable Yasa, the son of Kâkandaka, went; and
on his arrival he saluted the venerable Sambhûta Sânavâsî, and took his seat on
one side: and being so seated he said to him:
'Lord, these Vaggian Bhikkhus of Vesâlî have
p. 395
put forward ten theses.' And he told him what they were 1, 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 Sambhûta Sânavâsî, in assent to the
venerable Yasa Kâkandaka-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 cast-off clothes,
and kept only three robes, and all of whom were Arahats, assembled together at
the Ahogaṅga 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 Ahogaṅga Hill.
9. 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 2?'
p. 396
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 Nikâyas), and knew
by heart the Dhamma, the Vinaya, and the Mâtikâs; intelligent, discreet, and
wise, modest, conscientious, devoted to the precepts 1. 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 Kannakugga. And when the
Thera Bhikkhus came to Samkassa, and asked: 'Where is the venerable Revata?'
they said: 'He is gone on to Kannakugga.' And in the same way they followed him
thither, and to Udumbara, and to Aggalapura, and to Sahagâti, and there they met
with the venerable Revata.
10. And the venerable Sambhûta Sânavâsî said to the venerable Yasa, the son of
Kâkandaka:
p. 397
'Friend, the brother Revata is wise in the traditions, has learnt the Agamas,
knows by heart the Dhamma, the Vinaya, and the Mâtikâs, 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 1, 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 Kâkandaka, in assent to the
venerable Sambhûta Sânavâsî.
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 Kâkandaka,
went to the venerable Revata, and saluted him, and took his seat beside him.
And, so seated, he said to the venerable Revata 2:
'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
p. 398
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 1, 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
(upagghâya) has practised this; or my teacher (âkariya) has practised that?"'
'In some cases, Sir, this is allowable, and in some not 2.'
p. 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 1?'
'No, Sir, it is not allowable.'
'Is 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 2?'
'No, Sir, it is not allowable?'
'Is a 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 Vesâlî 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
p. 400
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 Kâkandaka.
________________________
Here ends the First Portion for Recitation.




Footnotes
386:1 As pointed out at xxii of our Introduction, we believe this number ought
not to be taken too literally, but to be considered a round number.
386:2 The above terms are explained below, §§ 1, 10, and 2, 8.
387:1 About a penny; on this and the following terms, see Rh. D.'s 'Ancient
Coins and Measures, &c.,' p. S.
387:2 Pativiso. See Mahâvagga VIII, 27, 4.
388:1 Patisâraniya-kamma. See Kullavagga I, 18.
388:2 On Anudûta, see Kullavagga I, 20-22.
389:1 That is, eclipse.
389:2 It is curious that this matter is not, like all the following, referred to
in the Sîlas. See Rh. D.'s 'Buddhist Suttas,' p. 190.
389:3 Those, namely, which are set out in the Mahâ Sîla (Rh. D.'s Buddhist
Suttas,' pp. 196-203).
390:1 That is, by being repeatedly reborn they continually die. Vaddhenti
katasin ti punappunam kalevara-nikkhipamâna-bhûmim vaddhenti, says Buddhaghosa.
The word occurs at Gâtaka I, 146.
391:1 The whole is repeated in the text.
391:2 The whole of this speech recurs, nearly word for word, in the Mahâvagga
VI, 31, 4.
392:1 Compare Kullavagga VII, 1, 2.
392:2 This is set out in full in the Sutta Vibhaṅga in the Introduction to the
18th Nissaggiya Pâkittiya,
393:1 They are speaking to Yasa and the anudûta.
393:2 This cannot refer to the 9th Pâkittiya, which only speaks of making known
grievous offences. Aṅguttara II, 5, 2 refers to laymen as well as to sâmaneras.
393:3 Ukkhepaniya-kamma. See Kullavagga I, 25.
394:1 On these terms, compare note on Mahâvagga VII, 1, 1.
394:2 Sânavâsî is, literally, he who wears a hempen dress. In the traditions of
the Sanskrit Buddhist literature we find mentioned a Sânavâsika, said to be a
predecessor, in the teacher and pupil line, of Upagupta (Wassilief, p. 44). The
Nepalese call him Sonavâsî (Rajendralâl Mitra, 'Sanskrit Buddhist Literature of
Nepâl,' p. 10). He is the hero of the Sânavâsi Avadâna part of the Bodhisatva
Avadâna Kalpalatâ (Mitra, p. 67, Bendall 'Catalogue of Cambridge MSS.,' p. 42),
where the name is explained: 'I wished for an ochre-coloured robe (sona); hence
I was called Sânavâsi.'
394:3 See, for the position of this mountain, our note last quoted.
395:1 In the text the full words of I, 1 are here repeated.
395:2 Compare below, XII, 2, I.
396:1 These adjectives have occurred above at Mahâvagga X, I, 2, and Kullavagga
I, 11, 1.
397:1 Sarabhânakam. See our note above at Kullavagga V, 3, 2.
397:2 The whole of the following questions and answers recur below at XII, 2, 8,
where the reasons of the answers also appear.
398:1 Vaggena. See our note on the 21st Pâkittiya, and Kullavagga V, 2, 1.
398:2 That is, of course, according as the thing enjoined is, or is not, p. 399
lawful. Ekakko kappatî ti idam dhammikam âkinnam sandhâya vuttam, says
Buddhaghosa.
399:1 That is, which is neither liquid nor solid: something apparently like
buttermilk.
399:2 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.

Cullavagga - Eleventh Khandhaka

ELEVENTH KHANDHAKA.
ON THE COUNCIL OF RÂJAGAHA.
1 1
1. Now the venerable Mahâ Kassapa addressed the Bhikkhus, and said: 'Once I was
travelling along the road from Pâvâ to Kusinârâ with a great company of the
Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat
myself down at the foot of a certain tree.
'Just at that time a certain naked ascetic (âgîvaka), who had picked up a
Mandârava 2 flower in Kusinârâ, was coming along the road towards Pâvâ. And I
saw him coming in the distance, and on seeing I said to him:
'"O, friend! surely thou knowest our Master?"
'"Yea, friend, I know him. This day the Samana Gotama has been dead a week. That
is how I obtained this Mandârava flower."'
'Then, Sirs, of those of the Bhikkhus who were not yet free from their passions,
some stretched out
p. 371
their arms and wept; and some fell headlong on the ground; and some reeled to
and fro in anguish at the thought: "Too soon has the Blessed One died! Too soon
has the Happy One passed away! Too soon has the Light gone out in the world!"'
'But those of the Bhikkhus who were free from the passions (the Arahats) bore
their grief, collected and composed at the thought: "Impermanent are all
component things. How is it possible [that they should not be dissolved]?"
'Then I, Sirs, spake thus to the Bhikkhus: "Enough, Sirs! Weep not, neither
lament! Has not the Blessed One already declared to us that it is the very
nature of all things near and dear unto us that we must divide ourselves from
them, leave them, sever ourselves from them? How then, Sirs, can this be
possible--that whereas anything whatever born, brought into being and organised,
contains within itself the inherent necessity of dissolution--how then can this
be possible that such a being should not be dissolved? No such condition can
exist!"
'Then at that time 1, Sirs, one Subhadda, who had gone out from the world in his
old age, was seated there in the company of Bhikkhus. And Subhadda, the
late-received one, said to the Bhikkhus: "Enough, Sirs! Weep not, neither
lament! We are well rid of the great Samana. We used to be annoyed by being
told, 'This beseems you, this beseems you not.' But now we shall be able to do
whatever we like; and what we do not like, that we shall not have to do 1."
p. 372
'Come, Sirs, let us chant together the Dhamma and the Vinaya 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 hold to the Dhamma become
weak; before those who argue against the Vinaya become powerful, and those who
hold to the Vinaya become weak!'
2. 'Let then the venerable Thera choose out Bhikkhus.'
Then the venerable Mahâ Kassapa chose out five hundred Arahats less one. And the
Bhikkhus said to the venerable Mahâ Kassapa: 'Lord, this venerable one, Ânanda,
although he have not yet attained [to Nirvâna], yet is he incapable of falling
into error through partiality, or malice, or stupidity, or fear, and thoroughly
have the Dhamma and the Vinaya been learnt by him from the Blessed One himself.
Therefore let our Lord choose the venerable Ânanda. And the venerable Mahâ
Kassapa chose also the venerable Ânanda.'
3. Then it occurred to the Thera Bhikkhus: 'In what place shall we now chant
over together the Dhamma and the Vinaya?' And it occurred to the Thera Bhikkhus:
'In Râgagaha is alms plentiful, and there is abundance of lodging-places. What,
now, if we were to spend the rainy season at Râgagaha, and chant the Dhamma and
the Vinaya together there: and if no other Bhikkhus were to go up to Râgagaha
for the rainy season 1?'
4. Then the venerable Mahâ Kassapa laid the
p. 373
resolution before the Samgha: 'Let the venerable Samgha hear me. If the time
seems meet to the Samgha, let the Samgha appoint that these five hundred
Bhikkhus take up their residence during the rainy season at Râgagaha, to chant
over together the Dhamma and the Vinaya, and that no other Bhikkhus go up to
Râgagaha for the rainy season. This is the resolution. Let the venerable Samgha
hear. The Samgha appoints accordingly. Whosoever of the venerable ones approves
thereof, let him keep silence. Whosoever approves not thereof, let him speak.
The Samgha has appointed accordingly. Therefore is it silent. Thus do I
understand.'
5. So the Thera Bhikkhus went up to Râgagaha to chant over together the Dhamma
and the Vinaya. And the Thera Bhikkhus thought: 'The Blessed One has spoken in
praise of the repair of dilapidations. 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 Ânanda--thinking, 'To-morrow 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 dawn, 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
p. 374
free from attachment to the world, and his heart was emancipated from the Âsavas
(that is to say, from sensuality, individuality, delusion, and ignorance) 1.
7. And the venerable Mahâ Kassapa laid the resolution before the Samgha: 'If the
time seem meet to the Samgha, I will question Upâli concerning the Vinaya.' And
the venerable Upâli 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 Mahâ Kassapa, will give reply.'
Then the venerable Mahâ Kassapa said to the venerable Upâli: 'Venerable Upâli,
where was the first Pârâgika promulgated?'
'In Vesâlî, Sir.'
'Concerning whom was it spoken?'
'Concerning Sudinna, the son of Kalanda.'
'In regard to what matter?'
'Sexual intercourse.'
Thus did the venerable Mahâ Kassapa question the venerable Upâli as to the
matter, as to the occasion, as to the individual concerned, as to the
(principal) rule, as to the sub-rule 2, as to who would be guilty, and as to who
would be innocent 3, of the first Pârâgika.
p. 375
'Again, venerable Upâli, where was the second Pârâgika promulgated?'
'At Râgagaha, 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 1.'
Thus did the venerable Mahâ Kassapa question the venerable Upâli 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, and as to who would be guilty, and
as to who would be innocent of the second Pârâgika.
'Again, venerable Upâli, where was the third Pârâgika promulgated?'
'At Vesâlî, Sir.'
'Concerning whom was it spoken?'
'A number of Bhikkhus.'
'In regard to what matter?'
'Human beings 2.'
Thus did the venerable Mahâ Kassapa question the venerable Upâli as to [all the
particulars, as before] of the third Pârâgika.
'Again, venerable Upâli, where was the fourth Pârâgika promulgated?'
'At Vesâlî, Sir.'
'Concerning whom was it spoken?'
'The Bhikkhus dwelling on the banks of the Vaggumudâ river.'
'In regard to what matter?'
p. 376
'Superhuman conditions.'
Thus did the venerable Mahâ Kassapa question the venerable Upâli as to [all the
particulars, as before] of the fourth Pârâgika. And in like manner did he
question him through both the Vinayas 1; and as he was successively asked, so
did Upâli make reply.
8. Then the venerable Mahâ Kassapa laid a resolution before the Samgha: 'Let the
venerable Samgha hear me. If the time seems meet to the Samgha, I would question
Ânanda concerning the Dhamma.'
And the venerable Ânanda 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 Mahâ Kassapa, will give reply.'
And the venerable Mahâ Kassapa said to the venerable Ânanda: 'Where, venerable
Ânanda, was the Brahmagâla spoken?'
'On the way, Sir, between Râgagaha and Nalanda, at the royal rest-house at
Ambalatthikâ 2.'
'Concerning whom was it spoken?'
'Suppiya, the wandering ascetic, and Brahmadatta, the young Brâhman.'
Thus did the venerable Mahâ Kassapa question
p. 377
the venerable Ânanda as to the occasion of the Brahmagâla, and as to the
individuals concerning whom it was spoken.
'And again, venerable Ânanda, where was the Sâmañña-phala spoken?'
'At Râgagaha, Sir; in Gîvaka's Mango Grove.'
'And with whom was it spoken?'
'With Agâtasattu, the son of the Vedehî.'
Thus did the venerable Mahâ Kassapa question the venerable Ânanda as to the
occasion of the Sâmañña-phala, and as to the individual concerned. And in like
manner did he question him through the five Nikâyas, and as he was successively
asked, so did Ânanda make reply.
9. Then the venerable Ânanda 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, Ânanda,
let the Samgha, if it should so wish, revoke all the lesser and minor precepts
1."'
'Did you then, venerable Ânanda, ask the Blessed One which were the lesser and
minor precepts?'
'No, Sirs.'
Some Theras then said that all the rules save the four Pârâgikas; others that
all save those and the thirteen Samghâdisesas; 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 Pâkittiyas; others that all save those
and the four Pâtidesaniyas were lesser and minor precepts.
Then the venerable Mahâ Kassapa laid a resolution before the Samgha: 'Let the
venerable
p. 378
[paragraph continues] 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 Samanas 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 Samana Gotama to endure until the smoke should rise from his
funeral pyre 1. 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 2] 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.'
10. Now the Thera Bhikkhus said to the venerable
p. 379
[paragraph continues] Ânanda: 'That was ill done by thee, friend Ânanda, 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 1.'
'This also, friend Ânanda, was ill done by thee, in that thou steppedst upon the
Blessed One's rainy-season 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 Ânanda, was ill done by thee, in that thou causedst the body
of the Blessed One to be saluted by women first 2, 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 Ânanda, 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
p. 380
great multitudes, out of pity for the world, for the good and the gain and the
weal of gods and men 1!" Confess that fault.'
'I was possessed (by the Evil One) 2, 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 Ânanda, was ill done by thee, in that thou exertedst thyself
to procure admission for women into the Dhamma and Vinaya proclaimed by the
Tathâgata 3. Confess that fault.'
'That did I do, friends, thinking of Mahâ Pagâpatî the Gotamî, 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 Purâna 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 Râgagaha to the Veluvana, to the Kalandaka Nivâpa, where the Thera
Bhikkhus were, and having greeted the Thera Bhikkhus, he took his seat on one
side.
p. 381
[paragraph continues] When he was so seated, the Thera Bhikkhus said to him:
'The Dhamma and the Vinaya, friend Purâna, have been chanted over together by
the Thera Bhikkhus. Do thou, then, submit thyself to and learn the text so
rehearsed by them 1.'
'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 Ânanda said to the Thera Bhikkhus: 'The Blessed One, Sirs,
said to me at the time of his death: "Let then the Samgha, Ânanda, when I am
dead, impose the higher penalty on Khanna the Bhikkhu 2."
'Didst thou then, friend Ânanda, ask the Blessed One what the higher penalty
was?'
'I did, Sirs, (and the reply was): 'Let Khanna the Bhikkhu, Ânanda, say whatever
he may wish; but the Bhikkhus should neither speak to him, nor exhort him, nor
admonish him."'
'Do thou, then, friend Ânanda, let Khanna 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 Ânanda, in company with a number of other Bhikkhus.'
'Even so, Sirs,' said Ânanda, in assent to the Thera Bhikkhus. And he took with
him a number
p. 382
of Bhikkhus, to wit, five hundred Bhikkhus, and embarked on a boat going up
stream, and disembarked at Kosambî, 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
Ânanda, 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 Ânanda, 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 Samana Ânanda.' And they went and saluted the venerable
Ânanda, 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 Ânanda 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 Ânanda?'
'We saw him, Sire.'
'Did you present the Samana Ânanda with any gift?'
'We gave, Sire, to the venerable Ânanda five hundred robes.'
Then king Udena was indignant and annoyed, and became angry, saying:
p. 383
'How can the Samana Ânanda accept so many robes? Would he set up as a hawker in
cloths, or would he open a shop 1?'
And king Udena went to where the venerable Ânanda 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, Ânanda?'
'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, Ânanda, to do with the worn-out robes?'
'Of those, great king, we shall make counterpanes.'
'And what do you intend to do, Ânanda, with the old counterpanes?'
'Of those, great king, we shall make bolster cases.'
'And what do you intend to do, Ânanda, with the old bolster cases?'
'Of those, great king, we shall make carpets.'
'And what do you intend to do, Ânanda, 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, Ânanda, with the old towels?'
p. 384
'Of those, great king, we shall make dusters.'
'And what do you intend to do, Ânanda, 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 Samanas make general use of
everything in a conscientious way, and take nothing as one man's peculiar
property 1.' And he presented other five hundred pieces of cloth to the
venerable Ânanda.
15. But Ânanda went on to the Ghosita Ârâma, and sat down then on the seat
spread out for him. And the venerable Khanna went to the place where he was and
saluted him, and took his seat beside him. And when he was so seated, Ânanda
said to him
'The Samgha, friend Khanna, has imposed upon you the higher penalty.'
'What then, friend Ânanda, is the higher penalty?'
'You, friend Khanna, 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 Ânanda, so long as I am neither spoken
to, nor exhorted, nor admonished by the Bhikkhus?' said Khanna, and he fainted
and fell.
Then the venerable Khanna, 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
p. 385
goal 1 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 2!
So the venerable Khanna became yet another among the Arahats. And after he had
attained to Arahatship, the venerable Khanna went to the venerable Ânanda, and
said:
'Remove from me now, friend Ânanda, the higher penalty.'
'From the moment, friend Khanna, 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 3.'
=====================
Here ends the Eleventh Khandhaka, on the Rehearsal by the Five Hundred.




Footnotes
370:1 The following section differs from the corresponding passage in the 'Book
of the Great Decease' (VI, 36-41) in the very curious and instructive way
pointed out by H.O. in the Introduction to his edition of the text, p. xxvi, on
which see the remarks of Rh. D. at p. xiii of the General Introduction to his
'Buddhist Suttas.'
370:2 This was a flower which was supposed to grow only in heaven, and its
appearance on earth showed that the devas, on some special occasion, had been
casting down heavenly flowers upon the earth.
371:1 In the 'Book of the Great Decease' the following speech comes before the
preceding one.
372:1 This last was necessary, for if other Bhikkhus spent the Was at Râgagaha,
either they must take part in the council, or its p. 373 decisions would have
been invalid through its being incompletely constituted (want of vaggatta).
374:1 In other words, he became an Arahat. Some MSS. omit the clause about the
feet.
374:2 Anupaññatti. 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 paññatti refers to the principal
rule (as laid down in the Sutta Vibhaṅga at the close of I, 5, 11), and the
anupaññatti to the additions made to it in the following sections.
374:3 This last clause doubtless refers to the closing words in the account
given in the Sutta Vibhaṅga of each rule.
375:1 That is, 'theft.'
375:2 That is, murder or manslaughter. 'The slaying of is to be understood.
376:1 Ubhato-vinaye. That is, relating on the one hand to Bhikkhus, and on the
other to Bhikkhunîs (not Sutta Vibhaṅga and Khandhakas). The Burmese MS. at
Berlin reads ubhato-vibhaṅge, suggested possibly by Buddhaghosa's expression in
the corresponding part of his accounts of this Council at the commencement of
the Sumaṅgala Vilâsinî and the Samanta Pâsâdikâ (see Turnour, loc. cit., and
H.O., Vinaya III, 290.)
376:2 In the text read râgâgârake, as suggested in the notes at p. 329, and
confirmed by the Sutta itself (ed. Grimblot).
377:1 'Book of the Great Decease,' VI, 3.
378:1 Dhûmakâlikam. See our note above on VI, 17, I. Buddhaghosa says here,
Dhûmakâlikan ti yâva samanassa Gotamassa parinibbâna-kitika-dhûmo paññâyati
tâvakâlo ti attho.
378:2 The whole repeated.
379:1 Compare Mahâvagga X, 1, 8, at the end.
379:2 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).
380:1 This refers to the conversations in the 'Book of the Great Decease,' III,
1-4, and 43-60 (especially 56).
380:2 Pariyutthita-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.
380:3 Pabbaggam, admission into the Order.
381:1 Saṅgîtim upehi.
381:2 See 'Book of the Great Decease,' VI, 4.
383:1 Paggâhika-sâlâ, on which Buddhaghosa says nothing.
384:1 Na kulâvam gâmenti, on which Buddhaghosa says nothing.
385:1 That is, Arahatship, Nirvâna.
385:2 This Nirvâna paragraph is constantly recurring (e. g. 'Book of the Great
Decease,' V, 68; Mahâvagga V, 1, 18; Samyutta VII, 1).
385:3 Compare XII, 2, 9.

Cullavagga - Tenth Khandhaka: Chapter 27

1. Now at that time Bhikkhunîs, fearing to offend, would not let men salute
them, or cut their hair or nails, or dress their wounds.
p. 367
They told this matter to the Blessed One.
'I allow them, O Bhikkhus, to permit those things.'
2. Now at that time Bhikkhunîs, when sitting on a divan, allowed (other people
thereon) to touch them with their heels.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to sit on a divan 1. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time a certain Bhikkhunî was sick, and without using a divan she
could not be at ease.
They told this matter to the Blessed One.
'I allow Bhikkhunîs, O Bhikkhus, to use a half-divan 2.'
3. [Rule as to construction of privies 3.]
4. Now at that time the Bhikkhunîs used chunam at their baths.
People murmured, saying, 'As the women in the world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to use chunam at her bath. Whosoever does so,
shall be guilty of a dukkata. I allow, O Bhikkhus, the use of clay and the red
powder of rice husks 4.'
p. 368
[Similar paragraph, ending]
'A Bhikkhunî is not, O Bhikkhus, to use scented clay at her bath 1. Whosoever
does so, shall be guilty of a dukkata. I allow, O Bhikkhus, the use of common
clay.'
Now at that time Bhikkhunîs bathing together in the steam-bath room made a
tumult.
They told this matter to the Blessed One.
'Bhikkhunîs are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time Bhikkhunîs bathing against the stream allowed the rush of water
against them.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to bathe against the stream. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time Bhikkhunîs bathed in a place not a common bathing-place, and
men of abandoned life violated them.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to bathe at a place not a common bathing-place.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time Bhikkhunîs bathed at a bathing-place used also by men. People
murmured, were indignant, and complained, saying, 'As those women do who are
still living in the pleasures of the world 1.'
They told this matter to the Blessed One.
p. 369
'A Bhikkhunî is not, O Bhikkhus, to bathe at a bathing-place used also by men.
Whosoever does so, shall be guilty of a dukkata. I allow, Bhikkhunîs, O
Bhikkhus, to bathe at a bathing-place used by women.'
________________________
End of the Third Portion for Recitation.
=====================
End of the Tenth Khandhaka, the Bhikkhunî-Khandhaka.




Footnotes
367:1 Pallaṅkam. Compare Mahâvagga V, 10, 4, 5; Cullavagga V, 37, VI, 8, VI, 14;
and the 42nd Bhikkhunî Pâcittiya.
367:2 Addha-pallaṅkam. Probably a cushion, which only one person could use at a
time.
367:3 Compare the Rules for the Bhikkhus, Cullavagga VIII, q, 10, which we have
also left untranslated. Buddhaghosa says here, Hetthâ-vivate uparikkhanne ti
ettha sake kûpo khato hoti upari pana padaramattam eva sabba-disâsu paññâyati
evarûpe pi vattati.
367:4 Kukkusam. Buddhaghosa says here, Kukkusam mattikan p. 368 ti kundakañ k’
eva mattikañ ka. The use of these last two was allowed to Bhikkhus by Cullavagga
VI, 3, I, for building purposes.
368:1 This is apparently covered by the 88th and 89th Bhikkhunî Pâcittiya.

Cullavagga - Tenth Khandhaka: Chapter 26

1. Now at that time a certain Bhikkhunî first abandoned the precepts, and then
threw off the robes 1. Afterwards she came back, and asked the Bhikkhunîs to
admit her into the Order again.
They told this matter to the Blessed One.
'A Bhikkhunî ought not, O Bhikkhus, to abandon the precepts. But by having
thrown off the robes she is ipso facto incapable of being a Bhikkhunî.'
2. Now at that time a certain Bhikkhunî, though still wearing the
orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back,
and asked the Bhikkhunîs to receive her into the Order again.
They told this matter to the Blessed One. .
'A Bhikkhunî, O Bhikkhus, who, when still wearing the orange-coloured robe, has
gone over to the Titthiyas, is not to be received again 2.'



Footnotes
366:1 On the distinction between these two phrases, see the note on Mahâvagga
II, 22, 3.
366:2 For the similar rule in the case of Bhikkhus, see Mahâvagga I, 38, 1.

Cullavagga - Tenth Khandhaka: Chapter 25

1. Now at that time a certain woman who had already conceived, but did not know
it, was received into the Order among the Bhikkhunîs. Afterwards her womb moved
within her 2. Then that Bhikkhunî thought: 'How shall I now conduct myself
towards this child?'
They told this matter to the Blessed One.
'I allow her, O Bhikkhus, to bring it up till it have attained to years of
discretion 3.'
Then the Bhikkhunî thought: 'It is not permissible for me to live alone, nor for
any other Bhikkhunî to live with a male child. What course ought I to pursue?'
They told this matter to the Blessed One.
'I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and give her
as a companion to that (first-mentioned) Bhikkhunî.'
p. 365
'And thus, O Bhikkhus, is she to be appointed: First that Bhikkhunî ought to be
asked (whether she be willing to undertake the duty). After she has been asked,
a learned and competent Bhikkhunî ought to lay the motion before the Samgha,
saying:
'"Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let
the Samgha depute N. N. as a companion to M. M. That is the motion.
'"Let the Samgha,"' [&c., as usual, to the end of the Kammavâkâ.]
2. Then that companion Bhikkhunî thought: 'Now how should I conduct myself
towards this child?'
They told this matter to the Blessed One.
'I prescribe that the Bhikkhunîs, O Bhikkhus, conduct themselves towards that
child precisely as they would towards other men, save only as regards the
sleeping under the same roof 1.'
3. Now at that time a certain Bhikkhunî, who had been guilty of a grievous
offence, was living subject to the Mânatta penance 2. Then that Bhikkhunî
thought: 'It is not permissible for me to live alone, and it is not permissible
for any other Bhikkhunî to live with me. What now ought I to do?'
They told this matter to the Blessed One.
I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and to give her
as a companion to that Bhikkhunî. And thus, O Bhikkhus, ought
p. 366
she to be deputed [&c., as in last section but one, down to the end of the
Kammavâkâ].'



Footnotes
364:2 There is a touching story founded on a similar incident which is given as
the Introductory Story to No. 12 of the Jâtakas, translated in Rh. D.'s
'Buddhist Birth Stories,' pp. 199-205. By the 61st Bhikkhunî Pâcittiya it is
lawful or unlawful to initiate a pregnant woman according as she is unconscious
or conscious of the fact of her conception.
364:3 Viññutam pâpunâti. That is, no doubt, to puberty. Compare the opening
phrases of the Introductory Story referred to in the last note (Jâtaka I, 231)
and also Jâtaka III, 437.
365:1 Sâgâram; on which Buddhaghosa has no note.
365:2 For what this implied, see Cullavagga II, 1, 2, and II, 6, 1, and compare
the 5th Garudhamma above, X, 1, 4.

Cullavagga - Tenth Khandhaka: Chapter 24

1. Now at that time a certain lay disciple had given to the Bhikkhunî-samgha a
servant's lodge 2 (to live in).
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a stable.'
It did not satisfy (their wants) 3. They told this matter to the Blessed One.
'I allow, O Bhikkhus, a separate residence for Bhikkhunîs.'
That did not satisfy their wants. They told this matter to the Blessed One.
'I allow, O Bhikkhus, building operations 4 (to be carried on for the benefit of
Bhikkhunîs).'
p. 364
That did not satisfy their wants. They told this matter to the Blessed One.
'I allow Bhikkhunîs, O Bhikkhus, to assign certain places to live in to
individual members of the Order 1.'



Footnotes
363:2 This word has already occurred, in a list of various buildings, at
Mahâvagga III, 5, 9, where we have rendered it stable. Buddhaghosa says here
uddositan (MS. udosita) ti bhanda-sâlâ, and as at Mahâvagga I, 61, assa-bhandâ
and hatthi-bhandâ are evidently grooms attending on horses or elephants (compare
Gâtaka I, 62, 3), bhanda-sâlâ may mean a servant's hall for the use of that
particular class of servants. A lawsuit about an uddosita forms the Introductory
Story to the 1st Bhikkhunî Samghâdisesa, but the passage throws no light on the
special meaning of the term. See also the Sutta-vibhaṅga on Nissaggiya II, 3, 5,
and Khudda Sikkhâ III, 19. The Sanskrit equivalent might perhaps be udavasita,
if the reading of the Samanta Pâsâdikâ had any traditional value; but the dd is
not doubtful in the MSS. of the text at any of the passages quoted. Assa-sâlâ is
the word for stable at Gâtaka I, 62, 3.
363:3 Na sammati. See the note on V, 13, 3.
363:4 Navakammam. See the note above at V, 13, 3.
364:1 Puggalikam kâtum. See the note above on X, 15, 1.

Cullavagga - Tenth Khandhaka: Chapter 23

23.
Now at that time Bhikkhunîs dwelt in the forest, and men of abandoned life
violated them.
p. 363
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to adopt the forest life. Whosoever does so,
shall be guilty of a dukkata 1.'



Footnotes
363:1 Compare Mahâvagga I, 30, 4, and I, 77, and our note above on X, 17, 8.

Cullavagga - Tenth Khandhaka: Chapter 22

1. Now at that time a courtesan named Addhakâsî 3 had adopted the religious life
under the Bhikkhunîs, and she wanted to go to Sâvatthi to be received as full
member of the Order (to receive the upasampadâ initiation) by the Blessed One
himself. And men of abandoned life heard of it, and beset the road. And when
Addhakâsî, the courtesan, heard that they had done so, she sent a messenger to
the Blessed One, saying: 'I want to receive the upasampadâ initiation: what
course of action should I adopt?'
Then the Blessed One, in that connection, addressed the Bhikkhus, after
delivering a religious discourse 4, and said: 'I allow you, O Bhikkhus, to
confer the upasampadâ initiation (upon Bhikkhunîs) even by a messenger 5.'
p. 361
2. They conferred it by (sending) a Bhikkhu as the messenger.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to confer the upasampadâ initiation on a Bhikkhunî by
sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a
dukkata.'
They conferred it by sending a female student . . . . . a male novice . . . . .
a female novice . . . . . an ignorant, incompetent Bhikkhunî, as the messenger.
[Similar decision in each case.]
'I allow you, O Bhikkhus, to confer the upasampadâ initiation by sending a
learned, competent Bhikkhunî, as a messenger.'
3. 'That Bhikkhunî messenger is to go before the Samgha, and arranging her robe
over one shoulder, is to bow down before the Samgha, and sitting on her heels,
to stretch forth her joined palms, and say "N. N., having been desirous of
receiving the upasampadâ initiation with the lady, M. M. (as her proposer), has
received it on the one hand from the Bhikkhunî-samgha, and has there been
declared free (from the Disqualifications 1). But she is prevented by some
danger or other from coming before the Samgha (to have her initiation confirmed)
2. N. N. asks the Samgha for initiation, Let the Samgha raise her up (out of the
worldly life) out of compassion upon her.' [To be said thrice.]
p. 362
'Then let a learned, competent Bhikkhu lay the motion before the Samgha. "Let
the Samgha, venerable Sirs, hear me. N. N., having been desirous . . . . .
[statement of fact, as before]. If it seem meet to the Samgha, let the Samgha
confer the upasampadâ initiation upon N. N., M. M. being her proposer. That is
the motion.
'"Let the Samgha, venerable Sirs, hear me. N. N., . . . . [statement of fact, as
before]. The Samgha hereby confers the upasampadâ initiation upon N. N., M. M.
being her proposer. Whosoever of the venerable ones approves thereof, let him
keep silence. Whosoever approves not thereof, let him speak. And a second time I
say the same thing. N. N., . . . . . (&c., down to) let him speak. And a third
time I say the same thing. N. N., . . . . . (&c., down to) let him speak.
'"The Samgha has hereby conferred the upasampadâ initiation upon N. N., M. M.
being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do
I understand."'
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger
that she may tell the newly-received Bhikkhunî) what season and what date it is,
tell her what part of the day it is, tell her the whole formula; and tell the
Bhikkhunîs to teach her what are the three things allowed, and what are the
eight things interdicted 1.'



Footnotes
360:3 On the meaning of this nickname or epithet, compare our note on Mahâvagga
VIII, 2 (and see also VIII, 1, 1, and 3).
360:4 As set out in Kullavagga I, 1; Mahâvagga I, 35, 6.
360:5 The ordinary rule, no doubt, required, as in the case of Bhikkhus, p. 361
a Samgha of not less than ten persons (Mahâvagga I, 31, 2, and IX, 4, 1), each
of ten years standing or more (Mahâvagga I, 31, 8). But even for Bhikkhus there
were, under special circumstances, certain relaxations of this rule (Mahâvagga
V, 13, II).
361:1 See above, X, 17, 1, for the twenty-four Disqualifications.
361:2 Compare above, X, 1, 4, and X, 17.
362:1 See above, X, 17, 8.

Cullavagga - Tenth Khandhaka: Chapter 21

21.
Now at that time the Khabbaggiya Bhikkhunîs had themselves carried in vehicles
to which cows were yoked with a bull between them 2, or bulls were yoked with a
cow between them. People were annoyed, murmured, and became indignant, saying:
'That is what is done at the feast of the Gaṅgâ, and the Mali 2.'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so,
shall be dealt with according to law 3.'
Now at that time a certain Bhikkhunî was sick, and unable to go on foot.
They told this matter to the Blessed One.
'I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhunî) 4.'
p. 360
Now the Bhikkhunîs thought: 'Should the carts be yoked with cows or bulls?'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand 1.'
Now at that time a certain Bhikkhunî was much distressed by the jolting of the
cart.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a litter or sedan chair 2.'



Footnotes
359:2 On all these expressions, see our notes above at Mahâvagga V, 9, 3, where
they recur word for word.
359:3 This is the 85th Bhikkhunî Pâkittiya.
359:4 This is repeated from the 85th Bhikkhunî Pâkittiya. The corresponding
permission is given to Bhikkhus by Mahâvagga V, 10, 2.
360:1 Hattha-vattakam. See the note on Mahâvagga V, 10, 3.
360:2 So also for Bhikkhus at Mahâvagga V, 10, 3.

Cullavagga - Tenth Khandhaka: Chapter 20

20.
Now at that time Bhikkhunîs inhibited Bhikkhus from the Uposatha, or from the
Pavâranâ, or from the Exhortation, or issued commands to them, or asked them to
give them leave to rebuke them, or warned them of some offence they supposed
they
p. 359
were committing, or called upon them to remember whether or not they had
committed an offence 1.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to perform any one of these official acts
towards a Bhikkhu. Should she do so, the act is itself invalid, and she is
guilty of a dukkata.'
Now at that time Bhikkhus inhibited Bhikkhunîs [&c., as before, giving the
contrary decision].



Footnotes
359:1 On all these official acts of a Bhikkhunî, see the notes above on
Cullavagga I, 5.

Cullavagga - Tenth Khandhaka: Chapter 19

1. Now at that time the Bhikkhunîs did not hold Pavâranâ.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to omit holding Pavâranâ. Whosoever does so,
shall be dealt with according to law 1.'
Now at that time the Bhikkhunîs held Pavâranâ by themselves, and not in the
Bhikkhu-samgha.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to hold Pavâranâ apart, and not in the
Bhikkhu-samgha. Whosoever does so, shall be dealt with according to law 2.'
Now at that time Bhikkhunîs holding Pavâranâ with the Bhikkhus only, and not
apart by themselves, disturbed (the meeting of the Bhikkhu-samgha).
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to hold Pavâranâ with the Bhikkhu-samgha only.
Whosoever does so, shall be guilty oft dukkata 2.'
Now at that time Bhikkhunîs spent all their time
p. 357
before noon holding Pavâranâ [and so had no time left for the early meal].
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that they hold Pavâranâ in the afternoon.'
When holding Pavâranâ in the afternoon, they had not time enough [to conclude
their own ceremony that day, and take part in that of the Bhikkhus].
They told this matter to the Blessed One.
'I allow them, O Bhikkhus, to hold their own Pavâranâ one day, and that with the
Bhikkhus the next day.'
2. Now at that time the whole of the Bhikkhunî-samgha declaring, each one for
herself, her Pavâranâ before the Bhikkhu-samgha, disturbed (the proceedings).
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunî be
deputed to make the Pavâranâ invitation on behalf of the Bhikkhunî-samgha before
the Bhikkhu-samgha. And thus, O Bhikkhus, is she to be deputed:
'"First, the Bhikkhunî is to be asked (whether she be willing to serve). When
that has been done, a learned and discreet Bhikkhunî is to lay this motion
before the Samgha: Let the Samgha, venerable Ladies, hear me. If it seem meet to
the Samgha, let the Samgha depute N. N. to make the Pavâranâ invitation on
behalf of the Bhikkhunî-samgha before the Bhikkhu-samgha. That is the motion.
'"Let the Samgha, venerable Ladies, hear me. The Samgha deputes N. N. to make
the Pavâranâ invitation on behalf of the Bhikkhunî-samgha before the
Bhikkhu-samgha. Whosoever of the venerable
p. 358
ones approves thereof, let her keep silence. Whosoever approves not thereof, let
her speak.
'"N. N. is deputed by the Samgha to make the Pavâranâ invitation on behalf of
the Bhikkhunî-samgha before the Bhikkhu-samgha. The Samgha approves thereof.
Therefore is it silent. Thus do I understand."'
3. 'When that Bhikkhunî has been deputed, she, accompanied by the
Bhikkhunî-samgha, is to go before the Bhikkhu-samgha, arrange her robe over one
shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch
forth her joined palms, and say: "The Bhikkhunî-samgha invites the
Bhikkhu-samgha (to point out to them any faults they may have committed) in
respect of things heard, or seen, or suspected. May the Bhikkhu-samgha speak to
the Bhikkhunî-samgha (if there be anything wherein they have offended) out of
compassion toward them. Then will they, if they perceive the offence, confess
the same. And a second time the Bhikkhunî-samgha . . . . . . [the whole
repeated]. And a third time . . . . . . [the whole repeated] 1."'



Footnotes
356:1 The 57th Bhikkhunî Pâkittiya, which is the same as the 4th Garudhamma
above, X, I, 4.
356:2 See last note.
358:1 This, of course, is the same form that each separate member of the Order
uses before his or her own Samgha. Compare our notes above on the corresponding
passage in the Mahâvagga, IV, I, 4.

Cullavagga - Tenth Khandhaka: Chapter 18

18.
Now at that time Bhikkhunîs wasted their time in the dining-hall, doubting as to
which should take which seat.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that the senior eight Bhikkhunîs shall take their
seats according to seniority, and the rest as they happen to come in.'
Now at that time Bhikkhunîs, on the ground that the Blessed One had so
prescribed, let the eight senior Bhikkhunîs in every other place take
p. 356
exclusive possession (of the first eight seats), and the rest arranged
themselves as they came in.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, as above, only in the case of the dining-hall.
Everywhere else let there be no exclusive right to seats by seniority.'

Cullavagga - Tenth Khandhaka: Chapter 17

1. Now at that time there were found among the Bhikkhunîs some who were
[deformed in one or other of eleven ways] 1.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that a woman on whom the upasampadâ initiation is
being conferred, is to be questioned as touching the four-and-twenty
Disqualifications 2. And thus, O Bhikkhus, is she to be questioned:
(1-11) "Have you any one or other of the eleven deformities [each repeated as
above]?"
(12-16) "Have you any of the following diseases--leprosy, boils, dry leprosy,
consumption, or fits?"
(17) "Are you a human being 3?"
(18) "Are you a female?"
(.19) "Are you a free woman?"
(20) "Are you free from debts?"
(21) "Are you not in the king's service?"
(22) "Have your father and mother given their consent?"
(23) "Are you full twenty years of age?"
(24) "Are you duly provided with robes and alms-bowl?"
"What is your name?"
p. 350
"What is the name of your proposer 1?"'
2. Now at that time Bhikkhus put the questions as touching the Disqualifications
to Bhikkhunîs 2, and they who were seeking after the upasampadâ initiation
became disconcerted and perplexed, and were unable to answer.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that initiation is to be conferred in the
Bhikkhu-samgha upon a Bhikkhunî who has been initiated on the one side in the
Bhikkhunî-samgha, and has there cleared herself (from the Disqualifications).'
Now at that time the Bhikkhunîs questioned those who desired to receive the
upasampadâ initiation about the Disqualifications, without having had them
instructed beforehand (how to answer). The persons who desired to be ordained
became disconcerted and perplexed, and were not able to answer 3.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that you first instruct the women about to be
initiated (how to answer), and that you then question them as to the
Disqualifications.'
Then they instructed the candidates in the midst of the assembly, and they still
became disconcerted, and could not answer.
They told this matter to the Blessed One.
p. 351
'I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in
the midst of the assembly.
And thus, O Bhikkhus, ought they to be instructed:--First they ought to be made
to choose an instructor 1; when they have chosen an instructor their robes and
bowl must be shown to them: "This is your alms-bowl, this is your waist-cloth,
this is your upper garment, this is your under garment, this is your vest, this
is your bathing dress 2. Go and stand in such and such a place."'
3. Ignorant and incompetent (Bhikkhunîs) instructed them, and they became
disconcerted, perplexed, and unable to answer.
They told this matter to the Blessed One.
'They are not to be instructed, O Bhikkhus, by unlearned, incompetent
Bhikkhunîs. Whosoever does so, shall be guilty of a dukkata. I prescribe, O
Bhikkhus, that they be instructed by learned and competent Bhikkhunîs.'
4. Bhikkhunîs not appointed (to the office of doing so) instructed them.
They told this matter to the Blessed One.
'Let no one, O Bhikkhus, instruct them without
p. 352
having been appointed thereto. Whosoever does so, shall be guilty of a dukkata.
I prescribe, O Bhikkhus, that a Bhikkhunî appointed to the office instruct them.
'And thus, O Bhikkhus, ought she to be appointed--one may either appoint
herself, or one may be appointed by another. And how is a Bhikkhunî to appoint
herself? Let a learned, competent Bhikkhunî lay the following motion (ñatti)
before the Samgha "Let the Samgha, reverend Ladies, hear me. N. N. desires to
receive the upasampadâ initiation from the venerable lady, M. M. If it seem meet
to the Samgha, I will instruct N. N." Thus may a Bhikkhunî appoint herself.
And how is a Bhikkhunî to be appointed by another? Let a learned, competent
Bhikkhunî lay the following resolution before the Samgha: "Let the Samgha,
reverend Ladies, hear me. N. N. desires to receive the upasampadâ initiation
from the venerable lady, M. M. If it seem meet to the Samgha, let A. A. instruct
N. N." Thus may one Bhikkhunî be appointed by another.
5. 'Then let that so appointed Bhikkhunî go to the person who is seeking to be
initiated, and thus address her: "Listen to me, N. N. This is the time for you
to speak the truth, to declare that which is. When you are asked about what has
happened before the Samgha, you ought, if it is so, to answer: "That is so;" if
it is not so, to answer: "That is not so," Be not perplexed, be not
disconcerted. I shall ask you thus: "Are you deformed (&c., down to the end of
the twenty-six questions in § 1)."'
(After the instruction was over, the instructor and the candidate) returned
together to the assembly.
p. 353
'They are not to return together. Let the instructor return first, and lay the
following resolution before the Samgha: "Let the Samgha, reverend Ladies, hear
me. N. N. desires to receive the upasampadâ initiation from the venerable lady,
M. M.; and she has been instructed by me. If it seem meet to the Samgha, let N.
N. come forward." Then let her be told to come forward. Then let her be told to
adjust her upper robe over one shoulder only, to bow down before the Bhikkhunîs,
to sit down on her heels, and stretching forth her joined palms, to ask for the
upasampadâ initiation, saying: "I ask the Samgha, reverend Ladies, for
initiation. May the Samgha, reverend Ladies, raise me up (out of the worldly
life), having pity on me." And a second and a third time is she to repeat that
request.
6. 'Then let a learned and competent Bhikkhunî lay the following resolution
before the Samgha: "Let the Samgha, reverend Ladies, hear me. This person, N.
N., desires to receive the upasampadâ initiation from M. M.; and she has been
instructed by me. If it seem meet to the Samgha, let me question N. N. as
touching the Disqualifications. Listen to me, N. N. [as before, down to the end
of the questions]."
7. 'Then let a learned and competent Bhikkhunî lay the following motion before
the Samgha: "Let the Samgha, reverend Ladies, hear me. This person, N. N.,
desires to receive the upasampadâ initiation from the venerable lady, M. M. She
is free from the Disqualifications, and is duly provided with alms-bowl and
robes. This person, N. N., asks the Samgha for the upasampadâ initiation, the
venerable
p. 354
lady, M. M., being her proposer. If it seem meet to the Samgha, let the Samgha
receive N. N., the venerable lady, M. M., being her proposer. That, then, is the
motion.
'"Let the Samgha, venerable Ladies, hear me. N. N. desires to receive the
upasampadâ, the lady, M. M., being her proposer. The Samgha confers the
upasampadâ upon N. N., the lady, M. M., being her proposer. Whosoever of the
venerable ones agrees thereto, let her keep silence; whosoever agrees not
thereto, let her speak. A second time I say the same thing." [The whole of this
paragraph repeated.] And a third time I say the same thing. [Paragraph
repeated.]
'The Samgha has conferred the upasampadâ upon N. N., the lady, M. M., being her
proposer. The Samgha agrees thereto. Therefore is it silent. Thus do I
understand.'
8. 'Then, further, let her be taken before the Bhikkhu-samgha, and there told to
arrange her robe over one shoulder only, to bow down before the Bhikkhus, and,
sitting down on her heels, to stretch forth her joined palms, and say: "I, Sirs,
N. N., who, being desirous of receiving the upasampadâ initiation from M. M.,
have received it on the one side (of the Samgha, from the Bhikkhunîs), and have
there been declared free (from the Disqualifications), do hereby ask the Samgha
for the upasampadâ." [The rest of the proceedings are the same as before the
Bhikkhunî-samgha.] "May the Samgha, reverend Sirs, raise me up (out of the
worldly life), having pity on me." And a second time do I hereby ask [&c.,
repeated]. And a third time do I hereby ask [the same repeated].
p. 355
[The rest of the proceedings are the same as in the last sections 6 and 7,
putting 'Bhikkhu' for 'Bhikkhunî,' and 'reverend Sirs' for 'reverend Ladies.]
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the
newly-received Bhikkhunî) what season and what date it is, tell her what part of
the day it is, tell her the whole formula 1, and tell the Bhikkhunîs: "You are
to teach her what are the three things allowed 2, and what are the eight things
interdicted 3."'



Footnotes
349:1 Here follow a number of abnormities, deformities, or diseases, all of
which have reference to the womb or its accessories. Some of them are
unintelligible to us. Compare the corresponding section in respect to Bhikkhus
at Mahâvagga I, 68.
349:2 Of these twenty-four, eleven are the deformities just referred to, and the
rest are the same as those for Bhikkhus at Mahâvagga I, 76. The number of
questions is, in fact, twenty-six, but the last two do not refer to
Disqualifications.
349:3 For the reason of this, see Mahâvagga I, 63.
350:1 Pavattinî; corresponding to upagghâya in the case of Bhikkhus.
350:2 This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus,
and not Bhikkhunîs, are to confer the upasampadâ.
350:3 This paragraph is word for word the same as Mahâvagga I, 76, 2 of the
Bhikkhus.
351:1 Upaggham. It should be observed that this expression is found only here,
and in the corresponding section for the Bhikkhus, at Mahâvagga I, 76, 3.
Elsewhere, throughout, Upagghâya is the form used for Bhikkhus, and Pavattinî
for Bhikkhunîs. The word is probably here also, as in the Mahâvagga I, 76, 3, to
be taken as a masculine.
351:2 These last two are omitted in the corresponding section for the Bhikkhus,
Mahâvagga I, 76, 3. On Samkakkhikam, see the note of the Old Commentator on the
96th Bhikkhunî Pâkittiya, and on Udaka-sâtikâ, the same on the 22nd Bhikkhunî
Pâkittiya.
355:1 Samgîti. On the meaning of this curious use of the word, see our note on
the corresponding section for the Bhikkhus (Mahâvagga I, 77).
355:2 The three Nissayas, which are doubtless the same as the 1st, 2nd, and 4th
of the four Resources mentioned in the corresponding paragraph for Bhikkhus
(Mahâvagga I, 77). The third is forbidden to Bhikkhunîs, below, X, 23.
355:3 Attha akaranîyâni. These must bear he same relation to the eight Bhikkhunî
Pârâjikas as the four Interdicts in the corresponding paragraph for the Bhikkhus
(Mahâvagga I, 78) do to the four Bhikkhu Pârâjikas.