Khandaka 22

Vinaya Pitaka - Monastic Rules

Khandaka 22 (Culavagga 12) - The Second Counsel

Translated from the Pali by I.B. Horner.

1 Now at that time, a century after the Lord had attained nibbāna, monks who were Vajjis of Vesālī promulgated ten points at Vesālī, saying:

"The practice concerning a horn for salt is allowable;
the practice as to five finger-breadths is allowable;
the practice concerning ‘among the villages’ is allowable;
the practice concerning residences is allowable;
the practice concerning assent is allowable;
the practice concerning what is customary is allowable;
the practice concerning unchurned butter-milk is allowable;
it is allowable to drink unfermented toddy;
a piece of cloth to sit upon that has no border is allowable;
gold and silver are allowable."

2 Now at that time the venerable Yasa, the son of Kākaṇḍakā, walking on tour among the Vajjis, arrived at Vesālī. Then the venerable Yasa, the son of Kākaṇḍakā, stayed there at Vesālī in the Great Grove in the Hall of the Gabled Roof. Now at that time the monks who were Vajjis of Vesālī, having on that Observance day filled a bronze pot with water, having set it in the midst of the Order of monks, spoke thus to lay-followers of Vesālī who came: "Give, sirs, a kahāpaṇa for the Order and half a pāda and a stamped māsaka; there will be something to be done for the Order in respect of requisites."

When they had spoken thus, the venerable Yasa, the son of Kākaṇḍakā, spoke thus to the lay-followers of Vesālī: "Do not, sirs, give kahāpaṇas and stamped māsakas to the Order: gold and silver are not allowable to recluses, sons of the Sakyans. The recluses, sons of the Sakyans do not consent (to accept) gold and silver, the recluses, sons of the Sakyans do not receive gold and silver, the recluses, sons of the Sakyans do not use jewels and refined gold, they have done with gold and silver." Then the lay-followers of Vesālī, being spoken to thus by the venerable Yasa, the son of Kākaṇḍakā, nevertheless gave kahāpaṇas … and stamped māsakas to the Order.

3 Then the monks who were Vajjis or Vesālī, having towards the end of that night arranged those gold coins, distributed portions according to the number of monks. Then the monks who were Vajjis of Vesālī spoke thus to the venerable Yasa, the son of Kākaṇḍakā:

"This portion of gold coins is for you, reverend Yasa."

"I have no need of a portion of gold coins, sirs, I do not consent (to accept) gold coins."

Then the monks who were Vajjis of Vesālī, saying: "This reverend Yasa, the son of Kākaṇḍakā, is reviling and abusing lay-followers who are faithful and believing; come, let us carry out a (formal) act of reconciliation for him," carried out a (formal) act of reconciliation for him. Then the venerable Yasa, the son of Kākaṇḍakā spoke thus to the monks who were Vajjis of Vesālī:

"It was laid down by the Lord, your reverences, that a companion messenger should be given to a monk for whom a (formal) act of reconciliation has been carried out. Your reverences, give me a monk as companion messenger."

4 Then the monks who were Vajjis of Vesālī, having agreed upon one monk, gave him to the venerable Yasa, the son of Kākaṇḍakā, as a companion messenger. Then the venerable Yasa, the son of Kākaṇḍakā, having entered Vesālī together with the monk who was his companion messenger, spoke thus to the lay-followers of Vesālī:

"It is said that I revile and abuse the venerable lay-followers who are faithful and believing, and that I afford little satisfaction in that I speak of not-dhamma as not-dhamma; in that I speak of dhamma as dhamma, in that I speak of not-discipline as not-discipline, in that I speak of discipline as discipline.

5 "Friends, the Lord was once staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. There, friends, the Lord addressed the monks, saying: ‘Monks, there are these four stains of the moon and the sun, stained by which stains the moon and the sun burn not, shine not, blaze not. What are the four? Dense cloud, monks, is a stain of the moon and the sun, stained by which stain the moon and the sun … blaze not. A snow-cloud … Smoke and dust … Rāhu, monks, is a stain of the moon and the sun, stained by which stain the moon and the sun burn not, shine not, blaze not. These, monks, are the four stains of the moon and the sun, stained by which stains the moon and the sun burn not, shine not, blaze not.

"‘Even so, monks, there are four stains of recluses and brahmans, stained by which stains some recluses and brahmans burn not, shine not, blaze not. What are the four? There are, monks, some recluses and brahmans who drink fermented liquor, who drink spirits, abstaining not from drinking fermented liquor and spirits. This, monks, is the first stain of recluses and brahmans, stained by which stain some recluses and brahmans burn not, shine not, blaze not. And again, monks, some recluses and brahmans indulge in sexual intercourse, abstaining not from sexual intercourse. This, monks, is the second stain … And again, monks, some recluses and brahmans consent (to accept) gold and silver abstaining not from accepting gold and silver. This, monks, is the third stain … And again, monks, some recluses and brahmans earn a living by a wrong mode of livelihood, abstaining not from a wrong mode of livelihood. This, monks, is the fourth stain, stained by which stain some recluses and brahmans … blaze not. These, monks, are the four stains of recluses and brahmans, stained by which stains some recluses and brahmans burn not, shine not, blaze not.’ Friends, the Lord said this; the Well-farer having said this, the Teacher further spoke thus:

6 "Some recluses and brahmans are stained
By lust and ill-will. Clothed in ignorance,
Beings delight in pleasure-giving shapes;

7 Liquor fermented and distilled they drink;
They follow sexual lust; by folly blinded
Some recluses and brahmans take gifts
Of gold and silver and live wrongfully.

8 These are called "stains" by the Awakened One,
The kinsman of the Sun. Tainted by these

9 Some recluses and brahmans burn not,
They shine not, tarnished, dust-soiled, utter fools,

10 Shrouded in darkness; slaves of craving they,
Led by the cord of craving, and they swell
The dreadful charnel-field and take on again-becoming.’

11 "It is for speaking thus that it is said that I am reviling and abusing the venerable lay followers who are faithful and believing, and that I afford little satisfaction in that I speak of not-dhamma as not-dhamma, in that I speak of dhamma as dhamma, in that I speak of not-discipline as not-discipline, and in that I speak of discipline as discipline.

12 "Friends, the Lord was once staying at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time, friends, in the king’s private quarters this conversation arose among the king’s assembly as they were gathered together and sitting down: ‘Gold and silver are allowable for the recluses, sons of the Sakyans; the recluses, sons of the Sakyans consent (to accept) gold and silver; the recluses, sons of the Sakyans receive gold and silver.’ Now at that time, friends, a village headman, Maṇicūḷaka, was sitting down in that assembly. Then, friends, Maṇicūḷaka, the village headman, spoke thus to that assembly: ‘Do not, masters, speak thus. Gold and silver are not allowable to recluses, sons of the Sakyans; the recluses, sons of the Sakyans do not consent (to accept) gold and silver; the recluses, sons of the Sakyans do not receive gold and silver; the recluses, sons of the Sakyans do not use gold and silver, they have done with gold and silver.’ And, friends, Maṇicūḷaka, the village headman, was able to convince that assembly.

13Then, friends, Maṇicūḷaka the village headman, having convinced that assembly approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Maṇicūḷaka the village headman, spoke thus to the Lord: ‘Now, Lord, in the king’s private quarters … I was able, Lord, to convince that assembly. I hope that I, Lord, maintaining thus, am one who asserts (fairly) what has been affirmed, and am not misrepresenting the Lord by what is not fact, but am maintaining a doctrine which conforms to his doctrine, and that no one who is a fellow dhamma-man, a holder of (his) views, comes to a position incurring blame.’

"‘Certainly you, village headman, maintaining thus, are one who asserts (fairly) what I have affirmed, and are not misrepresenting me by what is not fact, but are maintaining a doctrine which conforms to my doctrine, and no one who is a fellow dhamma-man, a holder of (my) views, comes to a position incurring blame. For, village headman, gold and silver are not allowable to recluses, sons of the Sakyans; the recluses, sons of the Sakyans do not consent (to accept) gold and silver; the recluses, sons of the Sakyans do not receive gold and silver; the recluses, sons of the Sakyans do not use gold and silver, they have done with gold and silver. To whoever, village headman, gold and silver are allowable to him also are allowable the five strands of sense-pleasures; to whoever the five strands of sense-pleasures are allowable, certainly you may understand, village headman, (this to be) not the dhamma of recluses, not the dhamma of sons of the Sakyans. Although I, village headman, spoke thus: Grass may be looked about for by one who needs grass; wood may be looked about for by one who needs wood; a wagon may be looked about for by one who needs a wagon; a man may be looked about for by one who needs a man—yet I, village headman, have never said in any way that gold and silver may be consented to or looked about for.’

14It is for speaking thus that it is said that I am reviling and abusing venerable lay-followers who are faithful and believing, and that I afford little satisfaction in that I speak of not-dhamma as not-dhamma, in that I speak of dhamma as dhamma, in that I speak of not-discipline as not-discipline, in that I speak of discipline as discipline.

15 "Once, friends, when the Lord was in Rājagaha, as before, he objected in connection with Upananda, the son of the Sakyans, to gold and silver and laid down a rule of training. It is for speaking thus that it is said that I am reviling and abusing venerable lay-followers who are faithful and believing, and that I afford little satisfaction in that I speak of not-dhamma as not-dhamma, in that I speak of dhamma as dhamma, in that I speak of not-discipline as not-discipline, in that I speak of discipline as discipline."

16 When he had spoken thus the lay-followers of Vesālī spoke thus to Yasa, the son of Kākaṇḍakā: "Honoured sir, master Yasa, the son of Kākaṇḍakā, is alone a recluse, a son of the Sakyans; these, one and all, are not recluses, not sons of the Sakyans. Honoured sir, let master Yasa, the son of Kākaṇḍakā, stay in Vesālī and we will make an effort in regard to the requisites of robes, almsfood, lodgings, medicines for the sick."

Then the venerable Yasa, the son of Kākaṇḍakā, having convinced the lay-followers of Vesālī, went to a monastery together with the monk who was his companion messenger.

17Then the monks who were Vajjis of Vesālī asked the monk who was the companion messenger, saying: "Your reverence, have the lay-followers of Vesālī been asked for forgiveness by Yasa, the son of Kākaṇḍakā?"

"Your reverences, evil has been done to us; Yasa, the son of Kākaṇḍakā, is alone regarded as a recluse, a son of the Sakyans; we, one and all, are regarded as not recluses, not sons of the Sakyans."

18Then the monks who were Vajjis of Vesālī, saying: "Your reverences, this Yasa, the son of Kākaṇḍakā, not agreed upon by us, has given information to householders. Come, let us carry out a (formal) act of suspension against him." And these gathered together desirous of carrying out a (formal) act of suspension against him. Then the venerable Yasa, the son of Kākaṇḍakā, having risen above the ground, reappeared at Kosambī. Then the venerable Yasa, the son of Kākaṇḍakā, sent a messenger to the monks of Pāvā and (to those) of the southern region of Avantī, saying:

"Let the venerable ones come, we must attend to this legal question before what is not dhamma shines forth and dhamma is withheld, (before) what is not discipline shines forth and discipline is withheld, before those who speak what is not dhamma become strong and those who speak dhamma become feeble, (before) those who speak what is not discipline become strong and those who speak discipline become feeble."

19 Now at that time the venerable Sambhūta, a wearer of coarse hempen cloth, was staying on Ahogangā mountain slope Then the venerable Yasa, the son of Kākaṇḍakā, approached Ahogangā mountain slope and the venerable Sambhūta, the wearer of coarse hempen cloth; having approached, having greeted the venerable Sambhūta, the wearer of coarse hempen cloth, he sat down at a respectful distance. As he was sitting down at a respectful distance the venerable Yasa, the son of Kākaṇḍakā, spoke thus to the venerable Sambhūta, the wearer of coarse hempen cloth:

"Honoured sir, these monks, Vajjis of Vesālī, are promulgating ten points: the practice concerning a horn for salt is allowable; the practice as to five finger-breadths is allowable; the practice concerning ‘among the villages’ is allowable; the practice concerning residences is allowable; the practice concerning assent is allowable; the practice concerning what is customary is allowable; the practice concerning unchurned buttermilk is allowable; it is allowable to drink unfermented toddy; a piece of cloth to sit upon that has no border is allowable; gold and silver are allowable. Come, honoured sir, we must attend to this legal question before what is not dhamma shines forth and dhamma is withheld, (before) what is not discipline shines forth and discipline is withheld, before those who speak what is not dhamma become strong and those who speak dhamma become feeble, (before) those who speak what is not discipline become strong and those who speak discipline become feeble."

"Very well, your reverence," the venerable Sambhūta, the wearer of coarse hempen cloth, answered the venerable Yasa, the son of Kākaṇḍakā in assent. Then as many as sixty monks of Pāvā, all forest-dwellers, all almsmen, all rag-robe wearers, all wearers of the three robes, one and all men perfected, gathered together on Ahogangā mountain slope; and as many as eighty-eight monks of the southern region of Avantī, mostly forest-dwellers, mostly almsmen, mostly rag-robe wearers, mostly wearers of the three robes, and one and all men perfected, gathered together on Ahogangā mountain slope.

Then as these monks who were elders were considering, it occurred to them: "Now, this legal question is hard and troublesome. How can we acquire a faction through which we could be stronger in regard to this legal question?"

20Now at that time the venerable Revata was staying in Soreyya. He had heard much, he was one to whom the tradition had been handed down, he was an expert in dhamma, expert in discipline, expert in the headings; wise, experienced, clever; conscientious, scrupulous, desirous of training. Then it occurred to the monks who were elders:

"This venerable Revata is staying in Soreyya. He has heard much … desirous of training. If we could acquire the venerable Revata for the faction, thus could we be stronger in regard to this legal question."

Then the venerable Revata, through the condition of deva-like hearing which was purified, surpassing that of men, heard these monks who were elders as they were considering. And having heard them, it occurred to him: ‘This legal question is hard and troublesome, yet it is not suitable for me to hold back from a legal question like this. But these monks are coming now. I will get no comfort crowded up by them. Suppose that I should go away beforehand?’

Then the venerable Revata went from Soreyya to Saṃkassa.

21Then the monks who were elders, having arrived at Soreyya, asked: "Where is the venerable Revata?" They spoke thus: "The venerable Revata has gone to Saṃkassa." Then the venerable Revata went from Saṃkassato Kaṇṇakujja. Then the monks who were elders, having arrived at Saṃkassa, asked: "Where is the venerable Revata?" They spoke thus: "This venerable Revata has gone to Kaṇṇakujja." Then the venerable Revata went from Kaṇṇakujja to Udumbara. Then the monks who were elders, having arrived at Kaṇṇakujja, asked: "Where is the venerable Revata?" They spoke thus: "This venerable Revata has gone to Udumbara." Then the venerable Revata went from Udumbara to Aggaḷapura. Then the monks who were elders, having arrived at Udumbara, asked: "Where is the venerable Revata?" They spoke thus: "This venerable Revata has gone to Aggaḷapura." Then the venerable Revata went from Aggaḷapura to Sahajāti. Then the monks who were elders, having arrived at Aggaḷapura, asked: "Where is the venerable Revata?" They spoke thus: "This venerable Revata has gone to Sahajāti." Then the monks who were elders met the venerable Revata at Sahajāti.

22 Then the venerable Sambhūta, the wearer of coarse hempen cloth, spoke thus to the venerable Yasa, the son of Kākaṇḍakā: "Your reverence, this venerable Revata has heard much, he is one to whom the tradition has been handed down, he is an expert in dhamma, expert in discipline, expert in the headings; wise, experienced, clever; conscientious, scrupulous, desirous of training. If we were to ask the venerable Revata a question, the venerable Revata would be capable of spending a whole night over just the one question. But now the venerable Revata will call upon a monk who is a pupil and a plain-song repeater. Do you, when that monk has completed the plain-song intonation, having approached the venerable Revata, ask him about these ten points."

"Very well, honoured sir," the venerable Yasa, the son of Kākaṇḍakā, answered the venerable Sambhūta, the wearer of coarse hempen cloth, in assent. Then the venerable Revata called upon the monk who was a pupil and a plain-song repeater. Then when that monk had completed the plain-song intonation, the venerable Yasa, the son of Kākaṇḍakā, approached the venerable Revata; having approached, having greeted the venerable Revata, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Yasa, the son of Kākaṇḍakā, spoke thus to the venerable Revata:

"Honoured sir, is the practice concerning a horn for salt allowable?"

"What, your reverence, is this practice concerning a horn for salt?"

"Honoured sir, is it allowable to carry about salt in a horn, thinking, ‘I will enjoy whatever may be unsalted’?"
"Your reverence, it is not allowable."
"Honoured sir, is the practice concerning two finger-breadths allowable?"
"What, your reverence, is this practice concerning two finger-breadths?"
"Honoured sir, is it allowable to eat a meal at the wrong time when the shadow has passed beyond two finger-breadths?"
"Your reverence, it is not allowable."
"Honoured sir, is the practice concerning ‘among the villages’ allowable?"
"What, your reverence, is this practice concerning ‘among the villages’?"
"Honoured sir, is it allowable, thinking, ‘I will go now among the villages,’ having eaten, being satisfied, to eat a meal that is not left over?"
"Your reverence, it is not allowable."
"Honoured sir, is the practice concerning residences allowable?"
"What, your reverence, is this practice concerning residences?"
"Honoured sir, is it allowable for several residences belonging to the same boundary to carry out various Observances?"
"Your reverences, it is not allowable."
"Honoured sir, is the practice concerning assent allowable?"
"What, your reverence, is this practice concerning assent?"
"Honoured sir, is it allowable for an incomplete Order to carry out a (formal) act, thinking, ‘We will advise monks who arrive’?"
"Your reverence, it is not allowable."
"Honoured sir, is the practice concerning what is customary allowable?"
"What, your reverence, is this practice concerning what is customary?"
"Honoured sir, is it allowable, thinking, ‘This is habitually done by my preceptor, this is habitually done by my teacher,’ to conduct oneself according to that?"
"Your reverence, the practice concerning what is customary is sometimes allowable, sometimes not allowable."
"Honoured sir, is the practice concerning unchurned buttermilk allowable?"
"What, your reverence, is this practice concerning unchurned buttermilk?"
"Honoured sir, is it allowable, having eaten, being satisfied, to drink whatever is milk that is not left over but which has passed the stage of being milk (although) it has not arrived at the stage of being curds?"
"Your reverence, it is not allowable."
"Honoured sir, is it allowable to drink unfermented toddy?"
"What, your reverence, is this toddy?"
"Honoured sir, is it allowable to drink whatever is fermented liquor (but) which has not fermented and has not arrived at the stage of being strong drink?"
"Your reverence, it is not allowable."
"Honoured sir, is a piece of cloth to sit upon that has no border allowable?"
"Your reverence, it is not allowable."
"Honoured sir, are gold and silver allowable?"
"Your reverence, they are not allowable."

"Honoured sir, these monks who are Vajjis of Vesālī are promulgating these ten points in Vesālī. Come, honoured sir, we must attend to this legal question before what is not dhamma shines forth and dhamma is withheld, (before) what is not discipline shines forth and discipline is withheld, before those who speak what is not dhamma become strong and those who speak dhamma become feeble (before) those who speak what is not discipline become strong and those who speak discipline become feeble."

"Very well, your reverence," the venerable Revata answered the venerable Yasa, the son of Kākaṇḍakā in assent.

23 The First Portion for Repeating.

24 The monks who were Vajjis of Vesālī heard: "They say that Yasa, the son of Kākaṇḍakā, is willing to attend to this legal question, is looking about for a faction, and they say that he is acquiring a faction." Then it occurred to the monks who were Vajjis of Vesālī: "This legal question is hard and troublesome. How could we acquire a faction through which we could be stronger in regard to this legal question?"

25Then it occurred to the monks who were Vajjis of Vesālī: "This venerable Revata is one who has heard much, one to whom the tradition has been handed down, he is expert in dhamma, expert in discipline, expert in the headings; he is wise, experienced, clever; conscientious, scrupulous, desirous of training. If we could acquire the venerable Revata for the faction, thus could we be stronger in regard to this legal question."

26 Then the monks who were Vajjis of Vesālī prepared abundant requisites for recluses—bowls and robes and pieces of cloth to sit upon and needle-cases and waistbands and strainers and regulation water-pots. Then the monks who were Vajjis of Vesālī, taking these requisites of recluses, went in a boat upstream to Sahājati; having disembarked from the boat, they participated in a meal at the root of a certain tree.

Then as the venerable Sāḷha was meditating in private a reasoning arose in his mind thus: "Which now are the speakers of dhamma—the monks from the East or those from Pāvā?" Then as the venerable Sāḷha was considering dhamma and discipline it occurred to him: "The monks from the East are not speakers of dhamma; the monks of Pāvā are speakers of dhamma."

27Then a certain devatā of the Pure Abodes, knowing by mind the reasoning in the mind of the venerable Sāḷha, as a strong man might stretch out his bent back arm or might bend back his outstretched arm, even so, vanishing from the devas of the Pure Abodes, did she appear before the venerable Sāḷha. Then that devatā spoke thus to the venerable Sāḷha: "It is right, honoured Sāḷha, the monks from the East are not speakers of dhamma, the monks of Pāvā are speakers of dhamma. Well then, revered Sāḷha, stand firm according to dhamma."

"Both formerly and now I, devatā, have stood firm according to dhamma. Nevertheless I am not making known my views until I may be agreed upon in regard to this legal question."

28 Then those monks who were Vajjis of Vesālī, taking those requisites for recluses, approached the venerable Revata; having approached, they spoke thus to the venerable Revata: "Honoured sir, let the Order accept these requisites for recluses—bowls and robes and pieces of cloth to sit upon and needle-cases and waistbands and strainers and regulation water-pots."

He said: "No, your reverences, I am complete as to the three robes" (for) he did not want to accept.

29Now at that time a monk named Uttara, of twenty years’ standing was the venerable Revata’s attendant. Then the monks who were Vajjis of Vesālī approached the venerable Uttara; having approached, they spoke thus to the venerable Uttara: "Let the venerable Uttara accept these requisites for recluses—bowls and … regulation water-pots."

He said: "No, your reverences, I am complete as to the three robes," (for) he did not want to accept. They said: "Reverend Uttara, people used to bring requisites for recluses to the Lord. If the Lord accepted them, they were glad; but if the Lord did not accept them, they brought them to the venerable Ānanda, saying: ‘Honoured sir, let the elder accept these requisites for recluses, thus will this (gift) be as though accepted by the Lord.’ Let the venerable Uttara accept these requisites of recluses, thus will this (gift) be as though accepted by the elder."

Then the venerable Uttara, being pressed by the monks who were Vajjis of Vesālī, took one robe, saying: "Let the reverend ones tell me what they have need of."

"Let the venerable Uttara say this much to the elder: ‘Honoured sir, let the elder say this much in the midst of the Order: Awakened Ones, Lords, arise in the Eastern districts, the monks from the East are speakers of dhamma, the monks of Pāvā are speakers of what is not dhamma’."

"Very well, your reverences," and the venerable Uttara, having answered the monks who were Vajjis of Vesālī in assent, approached the venerable Revata; having approached, he spoke thus to the venerable Revata: "Honoured sir, let the elder say this much in the midst of the Order: Awakened Ones, Lords, arise in the Eastern districts, the monks from the East are speakers of dhamma, the monks of Pāvā are speakers of what is not dhamma."

Saying: "You, monk, are inciting me to what is not dhamma," the elder dismissed the venerable Uttara.

30Then the monks who were Vajjis of Vesālī spoke thus to the venerable Uttara: "What, reverend Uttara, did the elder say?"

"Evil has been done to us, your reverences. Saying, ‘You, monk, are inciting me to what is not dhamma,’ the elder dismissed me."
"Are not you, your reverence, a senior of twenty years’ standing?"
"Yes, your reverences."
"Then we shall take up guidance under (you as) teacher."

31 Then the Order assembled wishing to investigate that legal question. The venerable Revata informed the Order, saying:

32"Your reverences, let the Order listen to me. If we were to settle that legal question here, it might be that the monks who had taken it up originally might open it up for a further (formal) act. If it seems right to the Order, let the Order settle this legal question.

33Then the monks who were elders went to Vesālī willing to investigate that legal question.

34Now at that time Sabbakāmin was the name of an elder of the Order, (the oldest) on earth; it was a hundred and twenty years since his ordination; he had shared the cell of the venerable Ānanda, and he was staying at Vesālī. Then the venerable Revata spoke thus to the venerable Sambhūta, the wearer of coarse hempen cloth: "I, your reverence, am going up to the dwelling-place where the venerable Sabbākamin is staying. Do you, having gone up early to the venerable Sabbākamin, ask him about these ten points."

35 "Very well, honoured sir," the venerable Sambhūta, the wearer of coarse hempen cloth, answered the venerable Revata in assent. Then the venerable Revata went up to that dwelling place where the venerable Sabbakāmin was staying. A lodging was made ready for the venerable Sabbakāmin in an inner room, and one for the venerable Revata on the veranda of the inner room. Then the venerable Revata, thinking: "This elder is old, but he is not lying down," did not lie down to sleep. The venerable Sabbakāmin, thinking: "This incoming monk is tired, but he is not lying down," did not lie down to sleep.

36 Then at the end of the night towards dawn, the venerable Sabbakāmin spoke thus to the venerable Revata: "Because of what abiding do you, dear, abide now in the fullness thereof?"

"Because of abiding in loving-kindness, do I, honoured sir, abide now in the fullness thereof."

"They say that you, dear, because of abiding in friendship now abide in the fullness thereof. This abiding in friendship, beloved, this is loving-kindness."

"Formerly, honoured sir, when I was a householder loving-kindness was practised by me, and because of that abiding in loving-kindness I now abide in the fullness thereof, and moreover perfection was attained by me long ago. Honoured sir, because of what abiding does the elder now abide in the fullness thereof?"

"Because of abiding in (the concept of) emptiness do I, beloved, now abide in the fullness thereof."

"They say that the elder, honoured sir, because of the abiding of great men now abides in the fullness thereof. This abiding of great men, honoured sir, this is (the concept of) emptiness."

"Formerly, beloved, when I was a householder emptiness was practised by me, and because of that abiding in emptiness I now abide in the fullness thereof, and moreover perfection was attained by me long ago."

Then this chance talk of the monks who were elders was interrupted, because the venerable Sambhūta, the wearer of coarse hempen cloth, arrived there.

37Then the venerable Sambhūta, the wearer of coarse hempen cloth, approached the venerable Sabbakāmin; having approached, having greeted the venerable Sabbakāmin, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Sambhūta, the wearer of coarse hempen cloth, spoke thus to the venerable Sabbakāmin:

"Honoured sir, these monks who are Vajjis of Vesālī are promulgating ten points: the practice concerning a horn for salt is allowable … gold and silver are allowable. Honoured sir, much dhamma, and discipline has been mastered by the elder at the feet of a preceptor. As, honoured sir, the elder was considering dhamma and discipline, what occurred to him? Who are the speakers of dhamma—the monks from the East or those of Pāvā?"

"By you too, your reverence, has much dhamma and discipline been mastered at the feet of a preceptor. As you, your reverence, were considering dhamma and discipline, what occurred to you? Who are the speakers of dhamma—the monks from the East or those of Pāvā?"

"As I, honoured sir, was considering dhamma and discipline, this occurred to me: ‘the monks from the East are speakers of what is not dhamma, the monks of Pāvā are speakers of dhamma.’ Nevertheless I am not making known my views until I am agreed upon in regard to this legal question."

"As I too, your reverence, was considering dhamma and discipline, this occurred to me: the monks from the East are speakers of what is not dhamma, the monks of Pāvā are speakers of dhamma. Nevertheless I am not making known my views until I am agreed upon in regard to this legal question."

38 Then the Order assembled, willing to investigate that legal question. But while they were investigating that legal question both endless disputations arose and of not one speech was the meaning clear. Then the venerable Revata informed the Order, saying:

39"Honoured sirs, let the Order listen to me. While we were investigating this legal question both endless disputations arose and of not one speech was the meaning clear. If it seems right to the Order, the Order may settle this legal question by means of a referendum."

40He selected four monks from the East, four monks from Pāvā—of the Eastern monks the venerable Sabbakāmin and the venerable Sāḷha and the venerable Khujjasobhita and the venerable Vāsabhagāmika; of the monks from Pāvā the venerable Revata and the venerable Sambhūta, the wearer of coarse hempen cloth, and the venerable Yasa, the son of Kākaṇḍakā, and the venerable Sumana. Then the venerable Revata informed the Order, saying:

41 "Honoured sirs, let the Order listen to me. While we were investigating this legal question both endless disputations arose and of not one speech was the meaning clear. If it seems right to the Order, the Order may agree upon the four monks from the East and the four monks from Pāvā to settle this legal question by means of a referendum. This is the motion.

42Honoured sirs, let the Order listen to me. While we were investigating this legal question … was the meaning clear. The Order is agreeing upon the four monks from the East and the four monks from Pāvā to settle this legal question by means of a referendum. If the agreement upon the four monks from the East and the four monks from Pāvā to settle this legal question by means of a referendum is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.

43The four monks from the East and the four monks from Pāvā are agreed upon by the Order to settle this legal question by means of a referendum. It is pleasing to the Order, therefore it is silent. Thus do I understand this."

44 Now at that time Ajita was the name of a monk of ten years’ standing; he was a reciter of the Pātimokkha for the Order. Then the Order further agreed upon the venerable Ajita as appointer of seats for the monks who were elders. Then it occurred to the monks who were elders: "Now where should we settle this legal question?" Then it occurred to the monks who were elders: "This Vālika monastery is pleasing, with little noise, with little disturbance. Suppose that we should settle this legal question in Vālika monastery?"

45Then the monks who were elders went to Vālika monastery, willing to investigate that legal question. Then the venerable Revata informed the Order, saying:

46"Honoured sirs, let the Order listen to me. If it seems right to the Order, I can ask the venerable Sabbakāmin about discipline."

47Then the venerable Sabbakāmin informed the Order, saying:

48"Honoured sirs, let the Order listen to me. If it seems right to the Order, I, questioned about discipline by the venerable Revata, can answer."

49Then the venerable Revata spoke thus to the venerable Sabbakāmin:

"Honoured sir, is the practice concerning a horn for salt allowable?"
"What, your reverence, is this practice concerning a horn for salt?"
"Honoured sir, is it allowable to carry about salt in a horn, thinking: ‘I will enjoy whatever may be unsalted’?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"In Sāvatthī, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation for eating what has been stored."

50 "Honoured sirs, let the Order listen to me. This first point, investigated by the Order, this is a point that is against dhamma, against discipline, not of the Teacher’s instruction. This is the first (voting-) ticket that I cast.

51"Honoured sir, is the practice concerning two finger-breadths allowable?"
"What, your reverence, is this practice concerning two finger-breadths?"
"Honoured sir, is it allowable to eat a meal at the wrong time if the shadow has passed beyond two finger-breadths?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"At Rājagaha, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation for eating at the wrong time."

52"Honoured sirs, let the Order listen to me. This second point … This is the second (voting-) ticket that I cast.

53"Honoured sir, is the practice concerning ‘among the villages’ allowable?"
What, your reverence, is this practice concerning ‘among the villages’?"
"Honoured sir, is it allowable, thinking: ‘I will go now among the villages,’ having eaten, being satisfied, to eat a meal that is not left over?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"At Sāvatthī, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation for eating what is not left over."

54"Honoured sirs, let the Order listen to me. This third point … This is the third (voting-) ticket that I cast.

55"Honoured sir, is the practice concerning residences allowable?"
"What, your reverence, is this practice concerning residences?"
"Honoured sir, is it allowable for several residences belonging to the same boundary to carry out various Observances?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"In Rājagaha, in what is connected with the Observance."
"What offence does one fall into?"
An offence of wrong-doing for going beyond discipline."

56"Honoured sirs, let the Order listen to me. This fourth point … This is the fourth (voting-) ticket that I cast."

57"Honoured sir, is the practice concerning assent allowable?"
"What, your reverence, is the practice concerning assent?"
"Honoured sir, is it allowable for an incomplete Order to carry out a (formal) act, thinking: ‘We will advise monks who arrive’?"
"Your reverence, it is not allowable." "Where was it objected to?"
"In a matter of discipline on things pertaining to (the monks of) Campā."
"What offence does one fall into?"
"An offence of wrong-doing for going beyond discipline."

58"Honoured sirs, let the Order listen to me. This fifth point … This is the fifth (voting-) ticket that I cast.

59"Honoured sir, is the practice concerning what is customary allowable?"
"What, your reverence, is this practice concerning what is customary?"
"Honoured sir, is it allowable, thinking: ‘This is what is habitually done by my preceptor, this is what is habitually done by my teacher,’ to conduct oneself according to that?"
"Your reverence, the practice concerning what is customary is sometimes allowable, sometimes not allowable."

60"Honoured sirs, let the Order listen to me. This sixth point … This is the sixth (voting-) ticket that I cast.

61"Honoured sir, is the practice concerning unchurned buttermilk allowable?"
"What, your reverence, is the practice concerning unchurned buttermilk?"
"Honoured sir, is it allowable having eaten, being satisfied, to drink whatever is milk that is not left over but which has passed the stage of being milk (although) it has not arrived at the stage of being curds?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"At Sāvatthī, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation for eating what was not left over."

62"Honoured sirs, let the Order listen to me. This seventh point … This is the seventh (voting-) ticket that I cast.

63"Honoured sir, is it allowable to drink unfermented toddy?"
"What, your reverence, is this unfermented toddy?"
"Honoured sir, is it allowable to drink whatever is fermented liquor, but which has not fermented and has not arrived at the stage of being strong drink?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"At Kosambī, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation for drinking fermented liquor and spirits."

64"Honoured sirs, let the Order listen to me. This eighth point … This is the eighth (voting-) ticket that I cast.

65"Honoured sir, is a piece of cloth to sit upon that has no border allowable?"
"Your reverence, it is not allowable."
"Where was it objected to?"
"At Sāvatthī, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation involving cutting down."

66"Honoured sirs, let the Order listen to me. This ninth point … This is the ninth (voting-) ticket that I cast.

67"Honoured sir, are gold and silver allowable?"
"Your reverence, they are not allowable."
"Where were they objected to?"
"At Rājagaha, in the Suttavibhanga."
"What offence does one fall into?"
"An offence of expiation for accepting gold and silver."

68 "Honoured sirs, let the Order listen to me. This tenth point, investigated by the Order, this is a matter that is against dhamma, against discipline, not of the Teacher’s instruction. This is the tenth (voting-) ticket that I cast.

69Honoured sirs, let the Order listen to me. These ten points, investigated by the Order, these are matters that are against dhamma, against discipline, not of the Teacher’s instruction."

70"This legal question, your reverence, is concluded, and being settled is well settled. Nevertheless you, your reverence, may also question me in the midst of the Order on these ten points in order to convince these monks."

71So the venerable Revata also questioned the venerable Sabbakāmin in the midst of the Order on these ten points, and the venerable Sabbakāmin, being questioned, answered.

Now because seven hundred monks—not one less and not one more—were at this chanting of the discipline, this chanting of the discipline is called "that of the Seven Hundred."

72 Told is the Twelfth Section: that on the Seven Hundred.
In this section are twenty-five items.

73This is its key:

74 Ten points, having filled, formal act, entered with a messenger,
the four, and on gold (and silver) again
and Kosambī, the monks of Pāvā,

75 The way to Soreyya, Saṃkāsa, Kaṇṇakujja, Udumbara,
and Sahamjāti, he called upon, he heard, "How could we?"

76 Bowl (and) they went in a boat upstream,
he was in private, they used to bring this
teacher (and) the Order and Vesālī,
loving-kindness, the Order, referendum.

78Told is the Lesser Division.

1 tena kho pana samayena vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpenti— kappati singiloṇakappo, kappati dvangulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti.

2 tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṃ caramāno yena vesālī tadavasari. tatra sudaṃ āyasmā yaso kākaṇḍakaputto vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṃsapātiṃ udakena pūretvā majjhe bhikkhusaṇghassa ṭhapetvā āgatāgate vesālike upāsake evaṃ vadanti— "dethāvuso, saṇghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi. bhavissati saṇghassa parikkhārena karaṇīyan"ti. evaṃ vutte, āyasmā yaso kākaṇḍakaputto vesālike upāsake etadavoca— "māvuso, adattha saṇghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi. na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā"ti. evampi kho vesālikā upāsakā āyasmatā yasena kākaṇḍakaputtena vuccamānā adaṃsuyeva saṇghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.

3 atha kho vesālikā vajjiputtakā bhikkhū tassā rattiyā accayena taṃ hiraññaṃ bhikkhaggena paṭivīsaṃ ṭhapetvā bhājesuṃ. atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṃ yasaṃ kākaṇḍakaputtaṃ etadavocuṃ— "eso te, āvuso yasa, hiraññassa paṭivīso"ti. "natthi me, āvuso, hiraññassa paṭivīso, nāhaṃ hiraññaṃ sādiyāmī"ti. atha kho vesālikā vajjiputtakā bhikkhū— "ayaṃ, āvuso, yaso kākaṇḍakaputto upāsake saddhe pasanne akkosati, paribhāsati, appasādaṃ karoti; handassa mayaṃ paṭisāraṇīyakammaṃ karomā"ti te tassa paṭisāraṇīyakammaṃ akaṃsu. atha kho āyasmā yaso kākaṇḍakaputto vesālike vajjiputtake bhikkhū etadavoca— "bhagavatā, āvuso, paññattaṃ— ‘paṭisāraṇīyakammakatassa bhikkhuno anudūto dātabbo’ti. detha me, āvuso, anudūtaṃ bhikkhun"ti.

4 atha kho vesālikā vajjiputtakā bhikkhū ekaṃ bhikkhuṃ sammannitvā āyasmato yasassa kākaṇḍakaputtassa anudūtaṃ adaṃsu. atha kho āyasmā yaso kākaṇḍakaputto anudūtena bhikkhunā saddhiṃ vesāliṃ pavisitvā vesālike upāsake etadavoca— "ahaṃ kirāyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmi.

5 ekamidaṃ, āvuso, samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho, āvuso, bhagavā bhikkhū āmantesi— ‘cattārome, bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti. katame cattāro? abbhaṃ, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti na virocanti. mahikā, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti, dhūmarajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti. rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti. ime kho, bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti. evameva kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti. katame cattāro? santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti, merayaṃ pivanti, surāmerayapānā appaṭiviratā— ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti. puna caparaṃ, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunadhammā appaṭiviratā— ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti. puna caparaṃ, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatappaṭiggahaṇā appaṭiviratā— ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti. puna caparaṃ, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvitaṃ kappenti; micchājīvā appaṭiviratā— ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti. ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti’. idamavocāvuso, bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā—

6 ‘rāgadosaparikliṭṭhā,
eke samaṇabrāhmaṇā;
avijjānivuṭā posā,
piyarūpābhinandino.

7 suraṃ pivanti merayaṃ,
paṭisevanti methunaṃ;
rajataṃ jātarūpañca,
sādiyanti aviddasū.

8 micchājīvena jīvanti,
eke samaṇabrāhmaṇā;
ete upakkilesā vuttā,
buddhenādiccabandhunā.

9 yehi upakkilesehi upakkiliṭṭhā,
eke samaṇabrāhmaṇā;
na tapanti na bhāsanti,
asuddhā sarajā magā.

10 andhakārena onaddhā,
taṇhādāsā sanettikā;
vaḍḍhenti kaṭasiṃ ghoraṃ,
ādiyanti punabbhavan’ti.

11 evaṃvādī kirāhaṃ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmi.

12 ekamidaṃ, āvuso, samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena rājantepure rājaparisāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādi— ‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti. tena kho panāvuso, samayena maṇicūḷako gāmaṇī tassaṃ parisāyaṃ nisinno hoti. atha kho, āvuso, maṇicūḷako gāmaṇī taṃ parisaṃ etadavoca— ‘mā, ayyā, evaṃ avacuttha. na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. asakkhi kho, āvuso, maṇicūḷako gāmaṇī taṃ parisaṃ saññāpetuṃ.

13 atha kho, āvuso, maṇicūḷako gāmaṇī taṃ parisaṃ saññāpetvā yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho, āvuso, maṇicūḷako gāmaṇī bhagavantaṃ etadavoca— ‘idha, bhante, rājantepure rājaparisāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādi— kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatanti. evaṃ vutte, ahaṃ, bhante, taṃ parisaṃ etadavocaṃ— mā, ayyā, evaṃ avacuttha. na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatāti. asakkhiṃ kho ahaṃ, bhante, taṃ parisaṃ saññāpetuṃ. kaccāhaṃ, bhante, evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’ti? ‘taggha tvaṃ, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi; na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti. yassa pañca kāmaguṇā kappanti ekaṃsenetaṃ, gāmaṇi, dhāreyyāsi— assamaṇadhammo asakyaputtiyadhammoti. api cāhaṃ, gāmaṇi, evaṃ vadāmi tiṇaṃ tiṇatthikena pariyesitabbaṃ; dāru dārutthikena pariyesitabbaṃ; sakaṭaṃ sakaṭatthikena pariyesitabbaṃ; puriso purisatthikena pariyesitabbo. na tvevāhaṃ, gāmaṇi, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī’ti.

14 evaṃvādī kirāhaṃ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmi.

15 ekamidaṃ, āvuso, samayaṃ bhagavā rājagahe āyasmantaṃ upanandaṃ sakyaputtaṃ ārabbha jātarūparajataṃ paṭikkhipi, sikkhāpadañca paññapesi. evaṃvādī kirāhaṃ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmī"ti.

16 evaṃ vutte, vesālikā upāsakā āyasmantaṃ yasaṃ kākaṇḍakaputtaṃ etadavocuṃ— "ekova, bhante, ayyo yaso kākaṇḍakaputto samaṇo sakyaputtiyo. sabbevime assamaṇā asakyaputtiyā. vasatu, bhante, ayyo yaso kākaṇḍakaputto vesāliyaṃ. mayaṃ ayyassa yasassa kākaṇḍakaputtassa ussukkaṃ karissāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan"ti. atha kho āyasmā yaso kākaṇḍakaputto vesālike upāsake saññāpetvā anudūtena bhikkhunā saddhiṃ ārāmaṃ agamāsi.

17 atha kho vesālikā vajjiputtakā bhikkhū anudūtaṃ bhikkhuṃ pucchiṃsu— "khamāpitāvuso, yasena kākaṇḍakaputtena vesālikā upāsakā"ti? "upāsakehi pāpikaṃ no, āvuso, kataṃ. ekova yaso kākaṇḍakaputto samaṇo sakyaputtiyo kato. sabbeva mayaṃ assamaṇā asakyaputtiyā katā"ti. atha kho vesālikā vajjiputtakā bhikkhū— "ayaṃ, āvuso, yaso kākaṇḍakaputto amhehi asammato gihīnaṃ pakāsesi; handassa mayaṃ ukkhepanīyakammaṃ karomā"ti. te tassa ukkhepanīyakammaṃ kattukāmā sannipatiṃsu. atha kho āyasmā yaso kākaṇḍakaputto vehāsaṃ abbhuggantvā kosambiyaṃ paccuṭṭhāsi.

18 atha kho āyasmā yaso kākaṇḍakaputto pāveyyakānañca avantidakkhiṇāpathakānañca bhikkhūnaṃ santike dūtaṃ pāhesi— "āgacchantu āyasmantā; imaṃ adhikaraṇaṃ ādiyissāma. pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti.

19 tena kho pana samayena āyasmā sambhūto sāṇavāsī ahogange pabbate paṭivasati. atha kho āyasmā yaso kākaṇḍakaputto yena ahogango pabbato, yenāyasmā sambhūto sāṇavāsī tenupasankami, upasankamitvā āyasmantaṃ sambhūtaṃ sāṇavāsiṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṃ sambhūtaṃ sāṇavāsiṃ etadavoca— "ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpenti— kappati singiloṇakappo, kappati dvangulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti. handa mayaṃ, bhante, imaṃ adhikaraṇaṃ ādiyissāma. pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti. "evamāvuso"ti kho āyasmā sambhūto sāṇavāsī āyasmato yasassa kākaṇḍakaputtassa paccassosi. atha kho saṭṭhimattā pāveyyakā bhikkhū— sabbe āraññikā, sabbe piṇḍapātikā, sabbe paṃsukūlikā, sabbe tecīvarikā, sabbeva arahanto— ahogange pabbate sannipatiṃsu. aṭṭhāsītimattā avantidakkhiṇāpathakā bhikkhū— appekacce āraññikā, appekacce piṇḍapātikā, appekacce paṃsukūlikā, appekacce tecīvarikā, sabbeva arahanto— ahogange pabbate sannipatiṃsu. atha kho therānaṃ bhikkhūnaṃ mantayamānānaṃ etadahosi— "idaṃ kho adhikaraṇaṃ kakkhaḷañca, vāḷañca; kaṃ nu kho mayaṃ pakkhaṃ labheyyāma, yena mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti.

20 tena kho pana samayena āyasmā revato soreyye paṭivasati— bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. atha kho therānaṃ bhikkhūnaṃ etadahosi— "ayaṃ kho āyasmā revato soreyye paṭivasati— bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. sace mayaṃ āyasmantaṃ revataṃ pakkhaṃ labhissāma, evaṃ mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti. assosi kho āyasmā revato— dibbāya sotadhātuyā visuddhāya atikkantamānusikāya— therānaṃ bhikkhūnaṃ mantayamānānaṃ. sutvānassa etadahosi— "idaṃ kho adhikaraṇaṃ kakkhaḷañca vāḷañca. na kho metaṃ patirūpaṃ yohaṃ evarūpe adhikaraṇe osakkeyyaṃ. idāni ca pana te bhikkhū āgacchissanti. sohaṃ tehi ākiṇṇo na phāsu gamissāmi. yannūnāhaṃ paṭikacceva gaccheyyan"ti. atha kho āyasmā revato soreyyā sankassaṃ agamāsi.

21 atha kho therā bhikkhū soreyyaṃ gantvā pucchiṃsu— "kahaṃ āyasmā revato"ti? te evamāhaṃsu— "esāyasmā revato sankassaṃ gato"ti. atha kho āyasmā revato sankassā kaṇṇakujjaṃ agamāsi. atha kho therā bhikkhū sankassaṃ gantvā pucchiṃsu— "kahaṃ āyasmā revato"ti? te evamāhaṃsu— "esāyasmā revato kaṇṇakujjaṃ gato"ti. atha kho āyasmā revato kaṇṇakujjā udumbaraṃ agamāsi. atha kho therā bhikkhū kaṇṇakujjaṃ gantvā pucchiṃsu— "kahaṃ āyasmā revato"ti? te evamāhaṃsu— "esāyasmā revato udumbaraṃ gato"ti. atha kho āyasmā revato udumbarā aggaḷapuraṃ agamāsi. atha kho therā bhikkhū udumbaraṃ gantvā pucchiṃsu— "kahaṃ āyasmā revato"ti? te evamāhaṃsu— "esāyasmā revato aggaḷapuraṃ gato"ti. atha kho āyasmā revato aggaḷapurā sahajātiṃ agamāsi. atha kho therā bhikkhū aggaḷapuraṃ gantvā pucchiṃsu— "kahaṃ āyasmā revato"ti? te evamāhaṃsu— "esāyasmā revato sahajātiṃ gato"ti. atha kho therā bhikkhū āyasmantaṃ revataṃ sahajātiyaṃ sambhāvesuṃ.

22 atha kho āyasmā sambhūto sāṇavāsī āyasmantaṃ yasaṃ kākaṇḍakaputtaṃ etadavoca— "ayaṃ, āvuso, āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. sace mayaṃ āyasmantaṃ revataṃ pañhaṃ pucchissāma, paṭibalo āyasmā revato ekeneva pañhena sakalampi rattiṃ vītināmetuṃ. idāni ca panāyasmā revato antevāsikaṃ sarabhāṇakaṃ bhikkhuṃ ajjhesissati. so tvaṃ tassa bhikkhuno sarabhaññapariyosāne āyasmantaṃ revataṃ upasankamitvā imāni dasa vatthūni puccheyyāsī"ti. "evaṃ, bhante"ti kho āyasmā yaso kākaṇḍakaputto āyasmato sambhūtassa sāṇavāsissa paccassosi. atha kho āyasmā revato antevāsikaṃ sarabhāṇakaṃ bhikkhuṃ ajjhesi. atha kho āyasmā yaso kākaṇḍakaputto tassa bhikkhuno sarabhaññapariyosāne yenāyasmā revato tenupasankami, upasankamitvā āyasmantaṃ revataṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṃ revataṃ etadavoca— "kappati, bhante, singiloṇakappo"ti? "ko so, āvuso, singiloṇakappo"ti? "kappati, bhante, singinā loṇaṃ pariharituṃ— yattha aloṇakaṃ bhavissati tattha paribhuñjissāmī"ti? "nāvuso, kappatī"ti. "kappati, bhante, dvangulakappo"ti? "ko so, āvuso, dvangulakappo"ti? "kappati, bhante, dvangulāya chāyāya vītivattāya, vikāle bhojanaṃ bhuñjitun"ti? "nāvuso, kappatī"ti. "kappati, bhante, gāmantarakappo"ti? "ko so, āvuso, gāmantarakappo"ti? "kappati, bhante— idāni gāmantaraṃ gamissāmīti— bhuttāvinā pavāritena anatirittaṃ bhojanaṃ bhuñjitun"ti? "nāvuso, kappatī"ti. "kappati, bhante, āvāsakappo"ti? "ko so, āvuso, āvāsakappo"ti? "kappati, bhante, sambahulā āvāsā samānasīmā nānuposathaṃ kātun"ti? "nāvuso, kappatī"ti. "kappati, bhante, anumatikappo"ti? "ko so, āvuso, anumatikappo"ti? "kappati, bhante, vaggena saṇghena kammaṃ kātuṃ— āgate bhikkhū anumānessāmā"ti? "nāvuso, kappatī"ti. "kappati, bhante, āciṇṇakappo"ti? "ko so, āvuso, āciṇṇakappo"ti? "kappati, bhante, idaṃ me upajjhāyena ajjhāciṇṇaṃ, idaṃ me ācariyena ajjhāciṇṇaṃ, taṃ ajjhācaritun"ti? "āciṇṇakappo kho, āvuso, ekacco kappati, ekacco na kappatī"ti. "kappati, bhante, amathitakappo"ti? "ko so, āvuso, amathitakappo"ti? "kappati, bhante, yaṃ taṃ khīraṃ khīrabhāvaṃ vijahitaṃ, asampattaṃ dadhibhāvaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ pātun"ti? "nāvuso, kappatī"ti? "kappati, bhante, jaḷogiṃ pātun"ti? "kā sā, āvuso, jaḷogī"ti? "kappati, bhante, yā sā surā āsutā, asampattā majjabhāvaṃ, sā pātun"ti? "nāvuso, kappatī"ti. "kappati, bhante, adasakaṃ nisīdanan"ti? "nāvuso, kappatī"ti. "kappati, bhante, jātarūparajatan"ti? "nāvuso, kappatī"ti. "ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṃ imāni dasa vatthūni dīpenti. handa mayaṃ, bhante, imaṃ adhikaraṇaṃ ādiyissāma. pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti. "evamāvuso"ti kho āyasmā revato āyasmato yasassa kākaṇḍakaputtassa paccassosi.

23 paṭhamabhāṇavāro niṭṭhito.

2 dutiyabhāṇavāra

24 assosuṃ kho vesālikā vajjiputtakā bhikkhū— "yaso kira kākaṇḍakaputto idaṃ adhikaraṇaṃ ādiyitukāmo pakkhaṃ pariyesati, labhati ca kira pakkhan"ti. atha kho vesālikānaṃ vajjiputtakānaṃ bhikkhūnaṃ etadahosi— "idaṃ kho adhikaraṇaṃ kakkhaḷañca vāḷañca. kaṃ nu kho mayaṃ pakkhaṃ labheyyāma, yena mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti.

25 atha kho vesālikānaṃ vajjiputtakānaṃ bhikkhūnaṃ etadahosi— "ayaṃ kho āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. sace mayaṃ āyasmantaṃ revataṃ pakkhaṃ labheyyāma, evaṃ mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti.

26 atha kho vesālikā vajjiputtakā bhikkhū pahūtaṃ sāmaṇakaṃ parikkhāraṃ paṭiyādesuṃ— pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampi. atha kho vesālikā vajjiputtakā bhikkhū taṃ sāmaṇakaṃ parikkhāraṃ ādāya nāvāya sahajātiṃ ujjaviṃsu; nāvāya paccorohitvā aññatarasmiṃ rukkhamūle bhattavissaggaṃ karonti. atha kho āyasmato sāḷhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi— "ke nu kho dhammavādino— pācīnakā vā bhikkhū, pāveyyakā vā"ti? atha kho āyasmato sāḷhassa, dhammañca vinayañca cetasā paccavekkhantassa, etadahosi— "adhammavādino pācīnakā bhikkhū, dhammavādino pāveyyakā bhikkhū"ti.

27 atha kho aññatarā suddhāvāsakāyikā devatā āyasmato sāḷhassa cetasā cetoparivitakkamaññāya— seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva— suddhāvāsesu devesu antarahitā āyasmato sāḷhassa sammukhe pāturahosi. atha kho sā devatā āyasmantaṃ sāḷhaṃ etadavoca— "sādhu, bhante sāḷha, adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhū. tena hi, bhante sāḷha, yathādhammo tathā tiṭṭhāhī"ti. "pubbepi cāhaṃ, devate, etarahi ca yathādhammo tathā ṭhito; api cāhaṃ na tāva diṭṭhiṃ āvi karomi, appeva nāma maṃ imasmiṃ adhikaraṇe sammanneyyā"ti.

28 atha kho vesālikā vajjiputtakā bhikkhū taṃ sāmaṇakaṃ parikkhāraṃ ādāya yenāyasmā revato tenupasankamiṃsu, upasankamitvā āyasmantaṃ revataṃ etadavocuṃ— "paṭiggaṇhātu, bhante, thero sāmaṇakaṃ parikkhāraṃ— pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī"ti. "alaṃ, āvuso, paripuṇṇaṃ me pattacīvaran"ti na icchi paṭiggahetuṃ.

29 tena kho pana samayena uttaro nāma bhikkhu vīsativasso āyasmato revatassa upaṭṭhāko hoti. atha kho vesālikā vajjiputtakā bhikkhū yenāyasmā uttaro tenupasankamiṃsu, upasankamitvā āyasmantaṃ uttaraṃ etadavocuṃ— "paṭiggaṇhātu āyasmā uttaro sāmaṇakaṃ parikkhāraṃ— pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī"ti. "alaṃ, āvuso, paripuṇṇaṃ me pattacīvaran"ti na icchi paṭiggahetuṃ. "manussā kho, āvuso uttara, bhagavato sāmaṇakaṃ parikkhāraṃ upanāmenti. sace bhagavā paṭiggaṇhāti, teneva te attamanā honti. no ce bhagavā paṭiggaṇhāti, āyasmato ānandassa upanāmenti— paṭiggaṇhātu, bhante, thero sāmaṇakaṃ parikkhāraṃ. yathā bhagavatā paṭiggahito, evameva so bhavissatīti. paṭiggaṇhātu āyasmā uttaro sāmaṇakaṃ parikkhāraṃ. yathā therena paṭiggahito, evameva so bhavissatī"ti. atha kho āyasmā uttaro vesālikehi vajjiputtehi bhikkhūhi nippīḷiyamāno ekaṃ cīvaraṃ aggahesi. "vadeyyātha, āvuso, yena attho"ti. "ettakaṃ āyasmā uttaro theraṃ vadetu; ettakañca, bhante, thero saṇghamajjhe vadetu— ‘puratthimesu janapadesu buddhā bhagavanto uppajjanti. dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū’"ti. "evamāvuso"ti kho āyasmā uttaro vesālikānaṃ vajjiputtakānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā revato tenupasankami, upasankamitvā āyasmantaṃ revataṃ etadavoca— "ettakaṃ, bhante, thero saṇghamajjhe vadetu— ‘puratthimesu janapadesu buddhā bhagavanto uppajjanti. dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū’"ti. "adhamme maṃ tvaṃ, bhikkhu, niyojesī"ti thero āyasmantaṃ uttaraṃ paṇāmesi.

30 atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṃ uttaraṃ etadavocuṃ— "kiṃ, āvuso uttara, thero āhā"ti? "pāpikaṃ no, āvuso, kataṃ. ‘adhamme maṃ tvaṃ, bhikkhu, niyojesī’ti thero maṃ paṇāmesī"ti. "nanu tvaṃ, āvuso, vuḍḍho vīsativassosī"ti? "āmāvuso, api ca mayaṃ garunissayaṃ gaṇhāmā"ti.

31 atha kho saṇgho taṃ adhikaraṇaṃ vinicchinitukāmo sannipati. atha kho āyasmā revato saṇghaṃ ñāpesi—

32 "suṇātu me, āvuso, saṇgho. sace mayaṃ imaṃ adhikaraṇaṃ idha vūpasamessāma, siyāpi mūlādāyakā bhikkhū punakammāya ukkoṭeyyuṃ. yadi saṇghassa pattakallaṃ, yatthevimaṃ adhikaraṇaṃ samuppannaṃ, saṇgho tatthevimaṃ adhikaraṇaṃ vūpasameyyā"ti.

33 atha kho therā bhikkhū vesāliṃ agamaṃsu— taṃ adhikaraṇaṃ vinicchinitukāmā.

34 tena kho pana samayena sabbakāmī nāma pathabyā saṇghatthero vīsavassasatiko upasampadāya, āyasmato ānandassa saddhivihāriko, vesāliyaṃ paṭivasati. atha kho āyasmā revato āyasmantaṃ sambhūtaṃ sāṇavāsiṃ etadavoca— "ahaṃ, āvuso, yasmiṃ vihāre sabbakāmī thero viharati, taṃ vihāraṃ upagacchāmi. so tvaṃ kālasseva āyasmantaṃ sabbakāmiṃ upasankamitvā imāni dasa vatthūni puccheyyāsī"ti.

35 "evaṃ, bhante"ti kho āyasmā sambhūto sāṇavāsī āyasmato revatassa paccassosi. atha kho āyasmā revato, yasmiṃ vihāre sabbakāmī thero viharati, taṃ vihāraṃ upagacchi. gabbhe āyasmato sabbakāmissa senāsanaṃ paññattaṃ hoti, gabbhappamukhe āyasmato revatassa. atha kho āyasmā revato— "ayaṃ thero mahallako na nipajjatī"ti— na seyyaṃ kappesi. āyasmā sabbakāmī— "ayaṃ bhikkhu āgantuko kilanto na nipajjatī"ti— na seyyaṃ kappesi.

36 atha kho āyasmā sabbakāmī rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ revataṃ etadavoca— "katamena tvaṃ bhūmi vihārena etarahi bahulaṃ viharasī"ti? "mettāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī"ti. "kullakavihārena kira tvaṃ bhūmi etarahi bahulaṃ viharasi. kullakavihāro eso bhūmi yadidaṃ mettā"ti. "pubbepi me, bhante, gihibhūtassa āciṇṇā mettā. tenāhaṃ etarahipi mettāvihārena bahulaṃ viharāmi, api ca mayā cirappattaṃ arahattanti. thero pana, bhante, katamena vihārena etarahi bahulaṃ viharatī"ti? "suññatāvihārena kho ahaṃ bhūmi etarahi bahulaṃ viharāmī"ti. "mahāpurisavihārena kira, bhante, thero etarahi bahulaṃ viharati. mahāpurisavihāro eso, bhante, yadidaṃ suññatā"ti. "pubbepi me bhūmi gihibhūtassa āciṇṇā suññatā. tenāhaṃ etarahipi suññatāvihārena bahulaṃ viharāmi, api ca mayā cirappattaṃ arahattan"ti. ayañcarahi therānaṃ bhikkhūnaṃ antarākathā vippakatā, athāyasmā sambhūto sāṇavāsī tasmiṃ anuppatto hoti.

37 atha kho āyasmā sambhūto sāṇavāsī yenāyasmā sabbakāmī tenupasankami, upasankamitvā āyasmantaṃ sabbakāmiṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā sambhūto sāṇavāsī āyasmantaṃ sabbakāmiṃ etadavoca— "ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpenti— kappati singiloṇakappo, kappati dvangulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ, pātuṃ kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti. therena, bhante, upajjhāyassa mūle bahudhammo ca vinayo ca pariyatto. therassa, bhante, dhammañca vinayañca paccavekkhantassa kathaṃ hoti? ke nu kho dhammavādino— pācīnakā vā bhikkhū, pāveyyakā vā"ti? "tayāpi kho, āvuso, upajjhāyassa mūle bahu dhammo ca vinayo ca pariyatto. tuyhaṃ pana, āvuso, dhammañca vinayañca paccavekkhantassa kathaṃ hoti? ke nu kho dhammavādino— pācīnakā vā bhikkhū, pāveyyakā vā"ti? "mayhaṃ kho, bhante, dhammañca vinayañca paccavekkhantassa evaṃ hoti— adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti; api cāhaṃ na tāva diṭṭhiṃ āvi karomi, appeva nāma maṃ imasmiṃ adhikaraṇe sammanneyyā"ti. "mayhampi kho, āvuso, dhammañca vinayañca paccavekkhantassa evaṃ hoti— adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti; api cāhaṃ na tāva diṭṭhiṃ āvi karomi, appeva nāma maṃ imasmiṃ adhikaraṇe sammanneyyā"ti.

38 atha kho saṇgho taṃ adhikaraṇaṃ vinicchinitukāmo sannipati. tasmiṃ kho pana adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. atha kho āyasmā revato saṇghaṃ ñāpesi—

39 "suṇātu me, bhante, saṇgho. amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. yadi saṇghassa pattakallaṃ, saṇgho imaṃ adhikaraṇaṃ ubbāhikāya vūpasameyyā"ti.

40 saṇgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū uccini. pācīnakānaṃ bhikkhūnaṃ— āyasmantañca sabbakāmiṃ, āyasmantañca sāḷhaṃ, āyasmantañca khujjasobhitaṃ, āyasmantañca vāsabhagāmikaṃ; pāveyyakānaṃ bhikkhūnaṃ— āyasmantañca revataṃ, āyasmantañca sambhūtaṃ sāṇavāsiṃ, āyasmantañca yasaṃ kākaṇḍakaputtaṃ, āyasmantañca sumananti. atha kho āyasmā revato saṇghaṃ ñāpesi—

41 "suṇātu me, bhante, saṇgho. amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. yadi saṇghassa pattakallaṃ, saṇgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammanneyya ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. esā ñatti.

42 suṇātu me, bhante, saṇgho. amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. saṇgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammannati ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. yassāyasmato khamati catunnaṃ pācīnakānaṃ bhikkhūnaṃ, catunnaṃ pāveyyakānaṃ bhikkhūnaṃ sammuti, ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

43 sammatā saṇghena cattāro pācīnakā bhikkhū, cattāro pāveyyakā bhikkhū, ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti.

44 tena kho pana samayena ajito nāma bhikkhu dasavasso saṇghassa pātimokkhuddesako hoti. atha kho saṇgho āyasmantampi ajitaṃ sammannati— therānaṃ bhikkhūnaṃ āsanapaññāpakaṃ. atha kho therānaṃ bhikkhūnaṃ etadahosi— "kattha nu kho mayaṃ imaṃ adhikaraṇaṃ vūpasameyyāmā"ti? atha kho therānaṃ bhikkhūnaṃ etadahosi— "ayaṃ kho vālikārāmo ramaṇīyo appasaddo appanigghoso. yannūna mayaṃ vālikārāme imaṃ adhikaraṇaṃ vūpasameyyāmā"ti.

45 atha kho therā bhikkhū vālikārāmaṃ agamaṃsu— taṃ adhikaraṇaṃ vinicchinitukāmā. atha kho āyasmā revato saṇghaṃ ñāpesi—

46 "suṇātu me, bhante, saṇgho. yadi saṇghassa pattakallaṃ, ahaṃ āyasmantaṃ sabbakāmiṃ vinayaṃ puccheyyan"ti.

47 āyasmā sabbakāmī saṇghaṃ ñāpesi—

48 "suṇātu me, āvuso, saṇgho. yadi saṇghassa pattakallaṃ, ahaṃ revatena vinayaṃ puṭṭho vissajjeyyan"ti.

49 atha kho āyasmā revato āyasmantaṃ sabbakāmiṃ etadavoca— "kappati, bhante, singiloṇakappo"ti? "ko so, āvuso, singiloṇakappo"ti? "kappati, bhante, singinā loṇaṃ pariharituṃ— yattha aloṇakaṃ bhavissati tattha paribhuñjissāmā"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "sāvatthiyaṃ, suttavibhange"ti. "kiṃ āpajjatī"ti? "sannidhikārakabhojane pācittiyan"ti.

50 "suṇātu me, bhante, saṇgho. idaṃ paṭhamaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ paṭhamaṃ salākaṃ nikkhipāmi". (1)

51 "kappati, bhante, dvangulakappo"ti? "ko so, āvuso, dvangulakappo"ti? "kappati, bhante, dvangulāya chāyāya vītivattāya vikāle bhojanaṃ bhuñjitun"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "rājagahe, suttavibhange"ti. "kiṃ āpajjatī"ti? "vikālabhojane pācittiyan"ti.

52 "suṇātu me, bhante, saṇgho. idaṃ dutiyaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ dutiyaṃ salākaṃ nikkhipāmi". (2)

53 "kappati, bhante, gāmantarakappo"ti? "ko so, āvuso, gāmantarakappo"ti? "kappati, bhante— idāni gāmantaraṃ gamissāmīti— bhuttāvinā pavāritena anatirittaṃ bhojanaṃ bhuñjitun"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "sāvatthiyaṃ, suttavibhange"ti. "kiṃ āpajjatī"ti? "anatirittabhojane pācittiyan"ti.

54 "suṇātu me, bhante, saṇgho. idaṃ tatiyaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ tatiyaṃ salākaṃ nikkhipāmi". (3)

55 "kappati, bhante, āvāsakappo"ti? "ko so, āvuso, āvāsakappo"ti? "kappati, bhante, sambahulā āvāsā samānasīmā nānuposathaṃ kātun"ti. "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "rājagahe, uposathasaṃyutte"ti. "kiṃ āpajjatī"ti? "vinayātisāre dukkaṭan"ti.

56 "suṇātu me, bhante, saṇgho. idaṃ catutthaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ catutthaṃ salākaṃ nikkhipāmi". (4)

57 "kappati, bhante, anumatikappo"ti? "ko so, āvuso, anumatikappo"ti? "kappati, bhante, vaggena saṇghena kammaṃ kātuṃ— āgate bhikkhū anumānessāmā"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "campeyyake, vinayavatthusmin"ti. "kiṃ āpajjatī"ti? "vinayātisāre dukkaṭan"ti.

58 "suṇātu me, bhante, saṇgho. idaṃ pañcamaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ pañcamaṃ salākaṃ nikkhipāmi". (5)

59 "kappati, bhante, āciṇṇakappo"ti? "ko so, āvuso, āciṇṇakappo"ti? "kappati, bhante— idaṃ me upajjhāyena ajjhāciṇṇaṃ, idaṃ me ācariyena ajjhāciṇṇaṃ— taṃ ajjhācaritun"ti? "āciṇṇakappo kho, āvuso, ekacco kappati, ekacco na kappatī"ti.

60 "suṇātu me, bhante, saṇgho. idaṃ chaṭṭhaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ chaṭṭhaṃ salākaṃ nikkhipāmi". (6)

61 "kappati, bhante, amathitakappo"ti? "ko so, āvuso, amathitakappo"ti? "kappati, bhante, yaṃ taṃ khīraṃ khīrabhāvaṃ vijahitaṃ, asampattaṃ dadhibhāvaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ pātun"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "sāvatthiyaṃ, suttavibhange"ti. "kiṃ āpajjatī"ti? "anatirittabhojane pācittiyan"ti.

62 "suṇātu me, bhante, saṇgho. idaṃ sattamaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ sattamaṃ salākaṃ nikkhipāmi". (7)

63 "kappati, bhante, jaḷogiṃ pātun"ti? "kā sā, āvuso, jaḷogī"ti? "kappati, bhante, yā sā surā āsutā asampattā majjabhāvaṃ, sā pātun"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "kosambiyaṃ, suttavibhange"ti. "kiṃ āpajjatī"ti. "surāmerayapāne pācittiyan"ti.

64 "suṇātu me, bhante, saṇgho. idaṃ aṭṭhamaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ aṭṭhamaṃ salākaṃ nikkhipāmi". (8)

65 "kappati, bhante, adasakaṃ nisīdanan"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti? "sāvatthiyaṃ, suttavibhange"ti. "kiṃ āpajjatī"ti? "chedanake pācittiyan"ti.

66 "suṇātu me, bhante, saṇgho. idaṃ navamaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ navamaṃ salākaṃ nikkhipāmi". (9)

67 "kappati, bhante, jātarūparajatan"ti? "nāvuso, kappatī"ti. "kattha paṭikkhittan"ti. "rājagahe, suttavibhange"ti. "kiṃ āpajjatī"ti? "jātarūparajatapaṭiggahaṇe pācittiyan"ti.

68 "suṇātu me, bhante, saṇgho. idaṃ dasamaṃ vatthu saṇghena vinicchitaṃ. itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ. idaṃ dasamaṃ salākaṃ nikkhipāmi. (10)

69 suṇātu me, bhante, saṇgho. imāni dasa vatthūni saṇghena vinicchitāni. itipimāni dasavatthūni uddhammāni, ubbinayāni, apagatasatthusāsanānī"ti.

70 "nihatametaṃ, āvuso, adhikaraṇaṃ, santaṃ vūpasantaṃ suvūpasantaṃ. api ca maṃ tvaṃ, āvuso, saṇghamajjhepi imāni dasa vatthūni puccheyyāsi— tesaṃ bhikkhūnaṃ saññattiyā"ti.

71 atha kho āyasmā revato āyasmantaṃ sabbakāmiṃ saṇghamajjhepi imāni dasa vatthūni pucchi. puṭṭho puṭṭho āyasmā sabbakāmī vissajjesi. imāya kho pana vinayasangītiyā satta bhikkhusatāni anūnāni anadhikāni ahesuṃ, tasmāyaṃ vinayasangīti "sattasatikā"ti vuccatīti.

72 sattasatikakkhandhako dvādasamo.
imamhi khandhake vatthū pañcavīsati.

73 tassuddānaṃ

74 dasa vatthūni pūretvā,
kammaṃ dūtena pāvisi;
cattāro puna rūpañca,
kosambi ca pāveyyako.

75 maggo soreyyaṃ sankassaṃ,
kaṇṇakujjaṃ udumbaraṃ;
sahajāti ca majjhesi,
assosi kaṃ nu kho mayaṃ.

76 pattanāvāya ujjavi,
rahosi upanāmayaṃ;
garu saṇgho ca vesāliṃ,
mettā saṇgho ubbāhikāti.

77 sattasatikakkhandhako niṭṭhito.

78 cūḷavaggo niṭṭhito.

79 cūḷavaggapāḷi niṭṭhitā.