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?'
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'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?'
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'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.'
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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.