Cullavagga, Khandaka 12, Chapter 2

1. Now the Vajjian Bhikkhus of Vesālī heard the rumour: 'Yasa, they say, the son of Kākaṇḍaka, 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 Mātikās, 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 Vajjian Bhikkhus of Vesālī got together much property, requisites, a number of things of the Samaṇas' life—to wit, bowls and robes, and rugs, and needlecases, and girdles, and filters, and regulation-pots^[2]. And, taking this property with them, they went up stream by boat to Sahajāti, and there disembarked, and took their meal at the foot of a certain tree.

2. Now to the venerable Sāḷha, 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^[3] perceived how this doubtful problem had arisen in the venerable Sāḷha'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 Sāḷha; saying to him: 'Thou art quite right, Sāḷha; it is the Eastern Bhikkhus whose opinions are against the Dhamma, and the Western Bhikkhus whose opinions accord therewith. Do thou, therefore, O Sāḷha, 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 Saṃgha) shall have appointed me (judge) over this question^[4].'

3. Now the Vajjian Bhikkhus of Vesālī, taking with them the aforesaid property, went to the place where the venerable Revata was, and said to him: 'Let the venerable Thera receive at our hands these requisites of a Samaṇa's life.'

But he refused to receive it, saying, 'Not so, my friends. I have all the things^[5] I want.'

Now at that time a Bhikkhu named Uttara, who had been twenty years admitted into the Order^[6], was the attendant upon the venerable Revata. And the Vajjian Bhikkhus of Vesālī went to him, and said: 'Let your reverence receive at our hands these requisites of a Samaṇa'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 Ānanda, saying, "Let the venerable Thera receive these requisites of a Samaṇa'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 Vajjian Bhikkhus of Vesālī, 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 Saṃgha—'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.'"'

'Even so, Sirs,' said the venerable Uttara, in assent to the Vajjian Bhikkhus of Vesālī. 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^[7].

And the Vajjian Bhikkhus of Vesālī 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 upasampadā)?'

'Yes, Sirs, I am.'

'Then do we take the nissaya under you as your pupils^[8].'

4. Now the Saṃgha met together with the intention of deciding the legal question. And the venerable Revata laid a resolution before the Saṃgha, saying,

'Let the venerable Saṃgha 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^[9]. If it seem meet to the Saṃgha, let the Saṃgha settle it at that place where it arose.' Then the Thera Bhikkhus went to Vesālī, with the intention of settling the matter there.

Now at that time the eldest Thera in the world, Sabbakāmī by name, one who was of a hundred and twenty years' standing from the date of his upasampadā, and who had been a pupil^[10] of the venerable Ānanda, was living at Vesālī. And the venerable Revata said to the venerable Sambhūta Sāṇavāsī:

'I shall go to that Vihāra in which the Thera Sabbakāmī dwells. Do you go betimes to the venerable Sabbakāmī, and question him as touching these ten points.'

'Even so, Lord,' said the venerable Sambhūta Sāṇavāsī, in assent to the venerable Revata.

And the venerable Revata came to that Vihāra in which the venerable Sabbakāmī 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 Sabbakāmī, 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 Sabbakāmī 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.'

'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^[11]; 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^[12] this conversation between the Thera Bhikkhus was still unfinished when the venerable Sambhūta Sāṇavāsī arrived there. And he went up to the venerable Sabbakāmī, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Sabbakāmī:

'These Vajjian Bhikkhus of Vesālī have put forth in Vesālī these ten points;' and he told them all^[13]. 'Now you, O Thera, have mastered much Dhamma and Vinaya at the feet of your preceptor. 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 Saṃgha) shall have appointed me (referee) over this question^[14].'

'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 Saṃgha) shall have appointed me (referee) over this question.'

7. Then the Saṃgha 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 in no single speech was clear^[15]. Then the venerable Revata laid a resolution before the Saṃgha:

'Let the venerable Saṃgha 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 Saṃgha, let the Saṃgha settle this legal question by referring it (to a jury)^[16].'

And he chose four Bhikkhus of the East and four Bhikkhus of the West—from the Bhikkhus of the East the venerable Sabbakāmī, and the venerable Sāḷha, and the venerable Khujja-sobhita, and the venerable Vāsabha-gāmika—and from the Bhikkhus of the West, the venerable Revata, and the venerable Sambhūta Sāṇavāsī, and the venerable Yasa, the son of Kākaṇḍaka, and the venerable Sumana. Then the venerable Revata laid a resolution before the Saṃgha:

'Let the venerable Saṃgha 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 Saṃgha, let the Saṃgha 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 Saṃgha 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 Saṃgha delegates four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The delegation is made accordingly. The Saṃgha approves thereof. Therefore is it silent. Thus do I understand.'

Now at that time a Bhikkhu named Ajita, of ten years' standing, was the reciter of the Pātimokkha to the Saṃgha. Him did the Saṃgha appoint as seat regulator^[17] 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 Vālika Ārāma 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 Saṃgha^[18]: 'Let the venerable Saṃgha hear me. If it seem meet to the Saṃgha, I will question the venerable Sabbakāmī as touching the Vinaya.' And the venerable Sabbakāmī laid a resolution before the Saṃgha: 'If it seem meet to the Saṃgha, I, when asked by Revata touching the Vinaya, will give reply.'

And the venerable Revata said to the venerable Sabbakāmī: '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.'

'Where was such a claim rejected?'

'At Sāvatthi, in the Sutta Vibhaṅga.'

'Of what offence is the person, who does so, guilty?'

'Of Pācittiya, in eating food which has been put by^[19].'

'Let the venerable Saṃgha hear me. This first point, having been examined into by the Saṃgha, 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 Rājagaha, in the Sutta Vibhaṅga.'

'Of what offence is he, who does so, guilty?'

'Of Pācittiya, in eating at the wrong time^[20].'

'Let the venerable Saṃgha hear me. This second point, having been examined into by the Saṃgha, 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?'

'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 Sāvatthi, in the Sutta Vibhaṅga.'

'Of what offence is he, who does so, guilty?'

'Of Pācittiya, in eating food which has not been left over^[21].'

'Let the venerable Saṃgha hear me. This third point, having been examined into by the Saṃgha, 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 Rājagaha, in the Uposatha Saṃyutta^[22]'

'Of what offence is he, who does so, guilty?' 'Of Dukkaṭa, in neglecting the Vinaya.'

'Let the venerable Saṃgha hear me. This fourth point, having been examined into by the Saṃgha, 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.'

'Is the indemnity-license, Lord, allowable?'

'What, Sir, is this indemnity-license?'

'Is it allowable, Lord, for a Saṃgha 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 Campeyyaka section, in the body of the Vinaya^[23].'

'Of what offence is he, who does so, guilty?'

'Of Dukkaṭa, in neglecting the Vinaya.'

'Let the venerable Saṃgha hear me. This fifth point, having been examined into by the Saṃgha, 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 (upajjhāya) has practised this," or "My teacher (ācariya) has practised that?"'

'In some cases, Sir, it is allowable, and in some not^[24]'

'Let the venerable Saṃgha hear me. This sixth point, having been examined into by the Saṃgha, 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?'

'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 Sāvatthi, in the Sutta Vibhaṅga.'

'Of what offence is he, who does so, guilty?'

'Of Pācittiya, in eating food which has not been left over^[25].'

'Let the venerable Saṃgha hear me. This seventh point, having been examined into by the Saṃgha, 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 Kosambī, in the Sutta Vibhaṅga:

'Of what offence is he, who does so, guilty?'

'Of Pācittiya, in the drinking of fermented liquors and strong drink^[26].'

'Let the venerable Saṃgha hear me. The eighth point, having been examined into by the Saṃgha, 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.'

'Is the unfringed-seat, Lord, allowable^[27]?'

'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 Pācittiya, in using a thing which ought to be cut down (to the proper size)^[28].'

'Let the venerable Saṃgha hear me. This ninth point, having been examined into by the Saṃgha, 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 Rājagaha, in the Sutta Vibhaṅga.'

'Of what offence is he, who takes it, guilty?'

'Of Pācittiya, in accepting gold and silver^[29].'

'Let the venerable Saṃgha hear me. This tenth point, having been examined into by the Saṃgha, 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 Saṃgha hear me. These ten points, having been examined into by the Saṃgha, have been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master.'

'^[30]This 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 Saṃgha^[31], in order to persuade those Bhikkhus^[32].'

So the venerable Revata questioned the venerable Sabbakāmī on the ten points also in the midst of the Saṃgha, and as he was questioned on one after the other, the venerable Sabbakāmī 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^[33].'

=====================

Here ends the Twelfth Khandhaka, on the Rehearsal by the Seven Hundred.

Footnotes and references:

[1]:

Compare above, XII, 1, 9.

[2]:

On Dhamma-karaka, see our note at Cullavagga V, 13, I.

[3]:

The Heaven, so called.

[4]:

Compare below, § 6.

[5]:

Literally, 'I have the three robes.'

[6]:

Vīsativasso; that is, since his upasampadā.

[7]:

Paṇāmesi. That is, permanently from attendance upon him. Compare Mahāvagga I, 27. 2, where the word is used of the formal dismissal or turning away of a pupil.

[8]:

Garu-nissayaṃ gaṇhāma; on which Buddhaghosa has nothing, though the phrase does not occur elsewhere in the Khandhakas.

[9]:

Compare the 63rd Pācittiya.

[10]:

Literally, 'had dwelt in the same Vihāra with.'

[11]:

Mahāpurisa. On the subsequent history of which word, see Senart's 'Légende du Buddha,' pp. 54, 127,

[12]:

Carahi. Compare 'Book of the Great Decease,' III, 53; Childers, p. 32.

[13]:

The text repeats XII, 1, 1.

[14]:

Compare above, § 2.

[15]:

So above in Cullavagga IV, 24, 19, where the proceeding adopted in the subsequent sentences is laid down for use on such an occasion.

[16]:

Ubbāhikāya. See the passage quoted in the last note.

[17]:

Āsana-paññāpakaṃ. This office is not mentioned in the other Khandhakas. We should expect to find it at Cullavagga 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 āsana-paññāpaka 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.

[18]:

Here, of course, consisting of the eight referees.

[19]:

Pācittiya XXXVIII.

[20]:

Pācittiya XXXVII.

[21]:

Pācittiya XXXV.

[22]:

Saṃyutta must here be used for Khandhaka. The passage referred to is Mahāvagga II (the Uposatha Khandhaka), 8, 3.

[23]:

Vinaya-vatthu. Here used as a title, apparently of the Khandhakas. The passage referred to is in the Kampeyyaka Khandhaka (Mahāvagga IX, 3, 5).

[24]:

See the note above on XII, I. 10.

[25]:

Pācittiya XXXV.

[26]:

Pācittiya LI.

[27]:

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.

[28]:

Pācittiya LXXXIX.

[29]:

The 18th Nissaggiya Pācittiya.

[30]:

It is clear from the word tvaṃ āvuso, that Sabbakāmī is here addressing Revata.

[31]:

That is not only of the referees, but of all the Bhikkhus there at Vesālī.

[32]:

Bhikkhūnaṃ saññattiyā. 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.

[33]:

Compare XI, 1, 15.