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446.Tena kho pana samayena vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpenti – kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti.
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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 two 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.”
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Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṃ caramāno yena vesālī tadavasari.
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Now at that time the venerable Yasa, the son of Kākaṇḍakā, walking on tour among the Vajjis, arrived at Vesālī.
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Tatra sudaṃ āyasmā yaso kākaṇḍakaputto vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
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Then the venerable Yasa, the son of Kākaṇḍakā, stayed there at Vesālī in the Great Grove in the Hall of the Gabled Roof.
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Tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṃsapātiṃ [kaṃsacāṭiṃ (syā.)] udakena pūretvā majjhe bhikkhusaṅghassa ṭhapetvā āgatāgate vesālike upāsake evaṃ vadanti – "dethāvuso, saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.
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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;
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Bhavissati saṅghassa parikkhārena karaṇīya"nti.
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there will be something to be done for the Order in respect of requisites.”
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Evaṃ vutte āyasmā yaso kākaṇḍakaputto vesālike upāsake etadavoca – "māvuso, adattha saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.
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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:
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Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā"ti.
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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.”
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Evampi kho vesālikā upāsakā āyasmatā yasena kākaṇḍakaputtena vuccamānā adaṃsuyeva saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.
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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.
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Atha kho vesālikā vajjiputtakā bhikkhū tassā rattiyā accayena taṃ hiraññaṃ bhikkhaggena [bhikkhuggena (syā.)] paṭivīsaṃ [paṭiviṃsaṃ (sī.), paṭivisaṃ (syā.)] ṭhapetvā bhājesuṃ.
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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.
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Atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṃ yasaṃ kākaṇḍakaputtaṃ etadavocuṃ – "eso te, āvuso yasa, hiraññassa paṭivīso"ti.
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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.”
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"Natthi, me āvuso, hiraññassa paṭivīso, nāhaṃ hiraññaṃ sādiyāmī"ti.
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“I have no need of a portion of gold coins, sirs, I do not consent (to accept) gold coins.”
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Atha kho vesālikā vajjiputtakā bhikkhū – "ayaṃ āvuso yaso kākaṇḍakaputto upāsake saddhe pasanne akkosati, paribhāsati, appasādaṃ karoti; handassa mayaṃ paṭisāraṇīyakammaṃ karomā"ti te.
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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,”
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Tassa paṭisāraṇīyakammaṃ akaṃsu.
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carried out a (formal) act of reconciliation for him.
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Atha kho āyasmā yaso kākaṇḍakaputto vesālike vajjiputtake bhikkhū etadavoca – "bhagavatā, āvuso, paññattaṃ – 'paṭisāraṇīyakammakatassa bhikkhuno anudūto dātabbo'ti.
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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.
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Detha me, āvuso, anudūtaṃ bhikkhu"nti.
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Your reverences, give me a monk as companion messenger.”
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Atha kho vesālikā vajjiputtakā bhikkhū ekaṃ bhikkhuṃ sammannitvā āyasmato yasassa kākaṇḍakaputtassa anudūtaṃ adaṃsu.
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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.
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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.
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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.
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447."Ekamidaṃ, āvuso, samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
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“Friends, the Lord was once staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery.
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Tatra kho, āvuso, bhagavā bhikkhū āmantesi – [a. ni. 4.50] 'cattārome, bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
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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.
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Katame cattāro?
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What are the four?
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Abbhaṃ, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti na virocanti.
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Dense cloud, monks, is a stain of the moon and the sun, stained by which stain the moon and the sun … blaze not.
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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.
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A snow-cloud … Smoke and dust …
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Rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
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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.
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Ime kho, bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
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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.
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Evameva kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti.
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“‘Even so, monks, there are four stains of recluses and brahmins, stained by which stains some recluses and brahmins burn not, shine not, blaze not.
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Katame cattāro?
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What are the four?
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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.
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There are, monks, some recluses and brahmins who drink fermented liquor, who drink spirits, abstaining not from drinking fermented liquor and spirits. This, monks, is the first stain of recluses and brahmins, stained by which stain some recluses and brahmins burn not, shine not, blaze not.
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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.
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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.
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And again, monks, some recluses and brahmins abstaining not from accepting gold and silver. This, monks, is the third stain …
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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.
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And again, monks, some recluses and brahmins 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 brahmins … blaze not.
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Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti'.
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These, monks, are the four stains of recluses and brahmins, stained by which stains some recluses and brahmins burn not, shine not, blaze not.’
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"Idamavocāvuso, bhagavā.
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Friends, the Lord said this;
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Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
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the Well-farer having said this, the Teacher further spoke thus:
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"Rāgadosaparikliṭṭhā, eke samaṇabrāhmaṇā;
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“Some recluses and brahmins are stained By lust and ill-will.
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Avijjānivuṭā [avijjānīvutā (syā.)] posā, piyarūpābhinandino.
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Clothed in ignorance, Beings delight in pleasure-giving shapes;
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"Suraṃ pivanti merayaṃ, paṭisevanti methunaṃ;
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Liquor fermented and distilled they drink; They follow sexual lust;
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Rajataṃ jātarūpañca, sādiyanti aviddasū.
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by folly blinded Some recluses and brahmins take gifts Of gold and silver
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"Micchājīvena jīvanti, eke samaṇabrāhmaṇā;
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and live wrongfully.
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Ete upakkilesā vuttā, buddhenādiccabandhunā.
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These are called “stains” by the Awakened One, The kinsman of the Sun.
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"Yehi upakkilesehi upakkiliṭṭhā, eke samaṇabrāhmaṇā;
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Tainted by these Some recluses and brahmins
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Na tapanti na bhāsanti, asuddhā sarajā magā.
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burn not, They shine not, tarnished, dust-soiled, utter fools,
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"Andhakārena onaddhā, taṇhādāsā sanettikā;
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Shrouded in darkness; slaves of craving they, Led by the cord of craving,
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Vaḍḍhenti kaṭasiṃ ghoraṃ, ādiyanti punabbhavanti.
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and they swell The dreadful charnel-field and take on again-becoming.’
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"Evaṃvādī kirāhaṃ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmi.
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“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.
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448.[saṃ. ni. 4.362 idaṃ vatthu āgataṃ] "Ekamidaṃ, āvuso, samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
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“Friends, the Lord was once staying at Rājagaha in the Bamboo Grove at the squirrels’ feeding place.
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Tena kho pana samayena rājantepure rājaparisāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarakathā udapādi – 'kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata'nti.
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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.’
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Tena kho panāvuso samayena, maṇicūḷako gāmaṇī tassaṃ parisāyaṃ nisinno hoti.
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Now at that time, friends, a village headman, Maṇicūḷaka, was sitting down in that assembly.
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Atha kho, āvuso, maṇicūḷako gāmaṇī taṃ parisaṃ etadavoca – 'mā ayyā evaṃ avacuttha.
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Then, friends, Maṇicūḷaka, the village headman, spoke thus to that assembly: ‘Do not, masters, speak thus.
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Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā'ti.
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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.’
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Asakkhi kho, āvuso, maṇicūḷako gāmaṇī taṃ parisaṃ saññāpetuṃ.
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And, friends, Maṇicūḷaka, the village headman, was able to convince that assembly.
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"Atha kho, āvuso, maṇicūḷako gāmaṇī taṃ parisaṃ saññāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then, 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.
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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.
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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 …
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Evaṃ vutte ahaṃ bhante, taṃ parisaṃ etadavocaṃ – mā ayyā evaṃ avacuttha.
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Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatāti.
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Asakkhiṃ kho ahaṃ, bhante, taṃ parisaṃ saññāpetuṃ.
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I was able, Lord, to convince that assembly.
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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?
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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.’
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'Taggha tvaṃ, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi; na ca maṃ abhūtena abbhācikkhasi [pārā. 582], dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.
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“‘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.
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Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ; na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ; na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ; nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā.
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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.
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Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti.
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To whoever, village headman, gold and silver are allowable to him also are allowable the five strands of sense-pleasures;
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Yassa pañca kāmaguṇā kappanti ekaṃsenetaṃ, gāmaṇi, dhāreyyāsi – assamaṇadhammo asakyaputtiyadhammoti.
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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.
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Api cāhaṃ, gāmaṇi, evaṃ vadāmi tiṇaṃ tiṇatthikena pariyesitabbaṃ; dāru dārutthikena pariyesitabbaṃ; sakaṭaṃ sakaṭatthikena pariyesitabbaṃ; puriso purisatthikena pariyesitabbo.
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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—
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Na tvevāhaṃ, gāmaṇi, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī'ti.
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yet I, village headman, have never said in any way that gold and silver may be consented to or looked about for.’
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"Evaṃvādī kirāhaṃ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmi.
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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.
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449."Ekamidaṃ, āvuso, samayaṃ bhagavā rājagahe āyasmantaṃ upanandaṃ sakyaputtaṃ ārabbha jātarūparajataṃ paṭikkhipi, sikkhāpadañca paññapesi.
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“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.
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Evaṃvādī kirāhaṃ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṃ karomi; yohaṃ adhammaṃ adhammoti vadāmi, dhammaṃ dhammoti vadāmi, avinayaṃ avinayoti vadāmi, vinayaṃ vinayoti vadāmī"ti.
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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.”
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Evaṃ vutte vesālikā upāsakā āyasmantaṃ yasaṃ kākaṇḍakaputtaṃ etadavocuṃ – "ekova bhante, ayyo yaso kākaṇḍakaputto samaṇo sakyaputtiyo.
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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;
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Sabbevime assamaṇā asakyaputtiyā.
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these, one and all, are not recluses, not sons of the Sakyans.
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Vasatu, bhante, ayyo yaso kākaṇḍakaputto vesāliyaṃ.
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Honoured sir, let master Yasa, the son of Kākaṇḍakā, stay in Vesālī
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Mayaṃ ayyassa yasassa kākaṇḍakaputtassa ussukkaṃ karissāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna"nti.
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and we will make an effort in regard to the requisites of robes, almsfood, lodgings, medicines for the sick.”
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Atha kho āyasmā yaso kākaṇḍakaputto vesālike upāsake saññāpetvā anudūtena bhikkhunā saddhiṃ ārāmaṃ agamāsi.
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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.
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Atha kho vesālikā vajjiputtakā bhikkhū anudūtaṃ bhikkhuṃ pucchiṃsu – "khamāpitāvuso, yasena kākaṇḍakaputtena vesālikā upāsakā"ti ?
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Then 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?”
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"Upāsakehi pāpikaṃ no, āvuso, kataṃ.
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“Your reverences, evil has been done to us;
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Ekova yaso kākaṇḍakaputto samaṇo sakyaputtiyo kato.
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Yasa, the son of Kākaṇḍakā, is alone regarded as a recluse, a son of the Sakyans;
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Sabbeva mayaṃ assamaṇā asakyaputtiyā katā"ti.
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we, one and all, are regarded as not recluses, not sons of the Sakyans.”
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Atha kho vesālikā vajjiputtakā bhikkhū – "ayaṃ, āvuso, yaso kākaṇḍakaputto amhehi asammato gihīnaṃ pakāsesi; handassa mayaṃ ukkhepanīyakammaṃ karomā"ti.
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Then 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.
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Te tassa ukkhepanīyakammaṃ kattukāmā sannipatiṃsu.
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Come, let us carry out a (formal) act of suspension against him.”
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Atha kho āyasmā yaso kākaṇḍakaputto vehāsaṃ abbhuggantvā kosambiyaṃ paccuṭṭhāsi.
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And these gathered together desirous of carrying out a (formal) act of suspension against him.
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450.Atha kho āyasmā yaso kākaṇḍakaputto pāveyyakānañca [pāṭheyyakānañca (syā.)] avantidakkhiṇāpathakānañca bhikkhūnaṃ santike dūtaṃ pāhesi – "āgacchantu āyasmantā; imaṃ adhikaraṇaṃ ādiyissāma.
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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
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Pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti.
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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.”
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Tena kho pana samayena āyasmā sambhūto sāṇavāsī ahogaṅge pabbate paṭivasati.
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Now at that time the venerable Sambhūta, a wearer of coarse hempen cloth, was staying on Ahogaṅgā mountain slope
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Atha kho āyasmā yaso kākaṇḍakaputto yena ahogaṅgo pabbato, yenāyasmā sambhūto sāṇavāsī tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sambhūtaṃ sāṇavāsiṃ abhivādetvā ekamantaṃ nisīdi.
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Then the venerable Yasa, the son of Kākaṇḍakā, approached Ahogaṅgā 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.
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Ekamantaṃ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṃ sambhūtaṃ sāṇavāsiṃ etadavoca – "ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpenti – kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti.
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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 two 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.
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Handa mayaṃ, bhante, imaṃ adhikaraṇaṃ ādiyissāma.
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Come, honoured sir, we must attend to this legal question
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Pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti.
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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.”
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"Evamāvuso"ti kho āyasmā sambhūto sāṇavāsī āyasmato yasassa kākaṇḍakaputtassa paccassosi.
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“Very well, your reverence,” the venerable Sambhūta, the wearer of coarse hempen cloth, answered the venerable Yasa, the son of Kākaṇḍakā in assent.
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Atha kho saṭṭhimattā pāveyyakā bhikkhū – sabbe āraññikā, sabbe piṇḍapātikā, sabbe paṃsukūlikā, sabbe tecīvarikā, sabbeva arahanto – ahogaṅge pabbate sannipatiṃsu.
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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 Ahogaṅgā mountain slope;
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Aṭṭhāsītimattā avantidakkhiṇāpathakā bhikkhū – appekacce āraññikā, appekacce piṇḍapātikā, appekacce paṃsukūlikā, appekacce tecīvarikā, sabbeva arahanto – ahogaṅge pabbate sannipatiṃsu.
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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 Ahogaṅgā mountain slope.
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Atha kho therānaṃ bhikkhūnaṃ mantayamānānaṃ etadahosi – "idaṃ kho adhikaraṇaṃ kakkhaḷañca, vāḷañca; kaṃ nu kho mayaṃ pakkhaṃ labheyyāma, yena mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti.
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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?”
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451.Tena kho pana samayena āyasmā revato soreyye paṭivasati – bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
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Now 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.
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Atha kho therānaṃ bhikkhūnaṃ etadahosi – "ayaṃ kho āyasmā revato soreyye paṭivasati – bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
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Then it occurred to the monks who were elders: “This venerable Revata is staying in Soreyya. He has heard much … desirous of training.
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Sace mayaṃ āyasmantaṃ revataṃ pakkhaṃ labhissāma, evaṃ mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti.
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If we could acquire the venerable Revata for the faction, thus could we be stronger in regard to this legal question.”
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Assosi kho āyasmā revato – dibbāya sotadhātuyā visuddhāya atikkantamānusikāya – therānaṃ bhikkhūnaṃ mantayamānānaṃ.
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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.
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Sutvānassa etadahosi – "idaṃ kho adhikaraṇaṃ kakkhaḷañca vāḷañca.
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And having heard them, it occurred to him: ‘This legal question is hard and troublesome,
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Na kho metaṃ patirūpaṃ yohaṃ evarūpe adhikaraṇe osakkeyyaṃ.
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yet it is not suitable for me to hold back from a legal question like this.
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Idāni ca pana te bhikkhū āgacchissanti.
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But these monks are coming now.
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Sohaṃ tehi ākiṇṇo na phāsu gamissāmi.
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I will get no comfort crowded up by them.
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Yaṃnūnāhaṃ paṭikacceva gaccheyya"nti.
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Suppose that I should go away beforehand?’
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Atha kho āyasmā revato soreyyā saṅkassaṃ agamāsi.
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Then the venerable Revata went from Soreyya to Saṁkassa.
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Atha kho therā bhikkhū soreyyaṃ gantvā pucchiṃsu – "kahaṃ āyasmā revato"ti?
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Then the monks who were elders, having arrived at Soreyya, asked: “Where is the venerable Revata?”
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Te evamāhaṃsu – "esāyasmā revato saṅkassaṃ gato"ti.
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They spoke thus: “The venerable Revata has gone to Saṁkassa.”
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Atha kho āyasmā revato saṅkassā kaṇṇakujjaṃ [kannakujjaṃ (sī.)] agamāsi.
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Then the venerable Revata went from Saṁkassa to Kaṇṇakujja.
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Atha kho therā bhikkhū saṅkassaṃ gantvā pucchiṃsu – "kahaṃ āyasmā revato"ti?
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Then the monks who were elders, having arrived at Saṁkassa, asked: “Where is the venerable Revata?”
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Te evamāhaṃsu – "esāyasmā revato kaṇṇakujjaṃ gato"ti.
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They spoke thus: “This venerable Revata has gone to Kaṇṇakujja.”
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Atha kho āyasmā revato kaṇṇakujjā udumbaraṃ agamāsi.
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Then the venerable Revata went from Kaṇṇakujja to Udumbara.
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Atha kho therā bhikkhū kaṇṇakujjaṃ gantvā pucchiṃsu – "kahaṃ āyasmā revato"ti?
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Then the monks who were elders, having arrived at Kaṇṇakujja, asked: “Where is the venerable Revata?”
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Te evamāhaṃsu – "esāyasmā revato udumbaraṃ gato"ti.
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They spoke thus: “This venerable Revata has gone to Udumbara.”
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Atha kho āyasmā revato udumbarā aggaḷapuraṃ agamāsi.
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Atha kho therā bhikkhū udumbaraṃ gantvā pucchiṃsu – "kahaṃ āyasmā revato"ti?
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Te evamāhaṃsu – "esāyasmā revato aggaḷapuraṃ gato"ti.
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thus: “This venerable Revata has gone to Aggaḷapura.”
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Atha kho āyasmā revato aggaḷapurā sahajātiṃ [sahaṃjātiṃ (ka.)] agamāsi.
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Then the venerable Revata went from Aggaḷapura to Sahajāti.
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Atha kho therā bhikkhū aggaḷapuraṃ gantvā pucchiṃsu – "kahaṃ āyasmā revato"ti?
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Then the monks who were elders, having arrived at Aggaḷapura, asked: “Where is the venerable Revata?”
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Te evamāhaṃsu – "esāyasmā revato sahajātiṃ gato"ti.
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They spoke thus: “This venerable Revata has gone to Sahajāti.”
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Atha kho therā bhikkhū āyasmantaṃ revataṃ sahajātiyaṃ sambhāvesuṃ.
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Then the monks who were elders met the venerable Revata at Sahajāti.
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452.Atha kho āyasmā sambhūto sāṇavāsī āyasmantaṃ yasaṃ kākaṇḍakaputtaṃ etadavoca – "ayaṃ, āvuso, āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
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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.
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Sace mayaṃ āyasmantaṃ revataṃ pañhaṃ pucchissāma, paṭibalo āyasmā revato ekeneva pañhena sakalampi rattiṃ vītināmetuṃ.
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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.
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Idāni ca panāyasmā revato antevāsikaṃ [antevāsiṃ (syā.)] sarabhāṇakaṃ bhikkhuṃ ajjhesissati.
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But now the venerable Revata will call upon a monk who is a pupil and a plain-song repeater.
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So tvaṃ tassa bhikkhuno sarabhaññapariyosāne āyasmantaṃ revataṃ upasaṅkamitvā imāni dasa vatthūni puccheyyāsī"ti.
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Do you, when that monk has completed the plain-song intonation, having approached the venerable Revata, ask him about these ten points.”
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"Evaṃ bhante"ti kho āyasmā yaso kākaṇḍakaputto āyasmato sambhūtassa sāṇavāsissa paccassosi.
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“Very well, honoured sir,” the venerable Yasa, the son of Kākaṇḍakā, answered the venerable Sambhūta, the wearer of coarse hempen cloth, in assent.
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Atha kho āyasmā revato antevāsikaṃ sarabhāṇakaṃ bhikkhuṃ ajjhesi.
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Then the venerable Revata called upon the monk who was a pupil and a plain-song repeater.
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Atha kho āyasmā yaso kākaṇḍakaputto tassa bhikkhuno sarabhaññapariyosāne yenāyasmā revato tenupasaṅkami, upasaṅkamitvā āyasmantaṃ revataṃ abhivādetvā ekamantaṃ nisīdi.
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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.
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Ekamantaṃ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṃ revataṃ etadavoca – "kappati, bhante, siṅgiloṇakappo"ti?
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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?”
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"Ko so, āvuso, siṅgiloṇakappo"ti?
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“What, your reverence, is this practice concerning a horn for salt?”
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"Kappati, bhante, siṅginā loṇaṃ pariharituṃ – yattha aloṇakaṃ bhavissati tattha paribhuñjissāmī"ti?
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“Honoured sir, is it allowable to carry about salt in a horn, thinking, ‘I will enjoy whatever may be unsalted’?”
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"Nāvuso, kappatī"ti.
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“Your reverence, it is not allowable.”
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"Kappati, bhante, dvaṅgulakappo"ti ?
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“Honoured sir, is the practice concerning two finger-breadths allowable?”
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"Ko so, āvuso, dvaṅgulakappo"ti?
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“What, your reverence, is this practice concerning two finger-breadths?”
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"Kappati, bhante, dvaṅgulāya chāyāya vītivattāya, vikāle bhojanaṃ bhuñjitu"nti?
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“Honoured sir, is it allowable to eat a meal at the wrong time when the shadow has passed beyond two finger-breadths?”
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"Nāvuso, kappatī"ti.
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“Your reverence, it is not allowable.”
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"Kappati, bhante, gāmantarakappo"ti?
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“Honoured sir, is the practice concerning ‘among the villages’ allowable?”
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"Ko so, āvuso, gāmantarakappo"ti?
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“What, your reverence, is this practice concerning ‘among the villages’?”
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"Kappati, bhante – idāni gāmantaraṃ gamissāmīti – bhuttāvinā pavāritena anatirittaṃ bhojanaṃ bhuñjitu"nti?
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“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?”
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"Nāvuso, kappatī"ti.
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“Your reverence, it is not allowable.”
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"Kappati, bhante, āvāsakappo"ti?
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“Honoured sir, is the practice concerning residences allowable?”
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"Ko so, āvuso, āvāsakappo"ti?
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“What, your reverence, is this practice concerning residences?”
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"Kappati, bhante, sambahulā āvāsā samānasīmā nānuposathaṃ kātu"nti?
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“Honoured sir, is it allowable for several residences belonging to the same boundary to carry out various Observances?”
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"Nāvuso, kappatī"ti.
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“Your reverences, it is not allowable.”
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"Kappati, bhante, anumatikappo"ti?
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“Honoured sir, is the practice concerning assent allowable?”
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"Ko so, āvuso, anumatikappo"ti?
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“What, your reverence, is this practice concerning assent?”
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"Kappati, bhante, vaggena saṅghena kammaṃ kātuṃ – āgate bhikkhū anumānessāmā"ti [anujānissāmāti, anujānessāmāti, anumatiṃ ānessāmāti (ka.)] ?
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“Honoured sir, is it allowable for an incomplete Order to carry out a (formal) act, thinking, ‘We will advise monks who arrive’?”
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"Nāvuso, kappatī"ti.
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“Your reverence, it is not allowable.”
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"Kappati, bhante, āciṇṇakappo"ti?
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“Honoured sir, is the practice concerning what is customary allowable?”
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"Ko so, āvuso, āciṇṇakappo"ti?
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“What, your reverence, is this practice concerning what is customary?”
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"Kappati, bhante, idaṃ me upajjhāyena ajjhāciṇṇaṃ, idaṃ me ācariyena ajjhāciṇṇaṃ, taṃ ajjhācaritu"nti?
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“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?”
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"Āciṇṇakappo kho, āvuso, ekacco kappati, ekacco na kappatī"ti.
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“Your reverence, the practice concerning what is customary is sometimes allowable, sometimes not allowable.”
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"Kappati, bhante, amathitakappo"ti?
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“Honoured sir, is the practice concerning unchurned buttermilk allowable?”
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"Ko so, āvuso, amathitakappo"ti?
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“What, your reverence, is this practice concerning unchurned buttermilk?”
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"Kappati, bhante, yaṃ taṃ khīraṃ khīrabhāvaṃ vijahitaṃ, asampattaṃ dadhibhāvaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ pātu"nti?
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“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?”
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"Nāvuso, kappatī"ti?
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“Your reverence, it is not allowable.”
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"Kappati, bhante, jaḷogiṃ pātu"nti?
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“Honoured sir, is it allowable to drink unfermented toddy?”
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"Kā sā, āvuso, jaḷogī"ti?
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“What, your reverence, is this toddy?”
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"Kappati, bhante, yā sā surā āsutā, asampattā majjabhāvaṃ, sā pātu"nti?
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“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?”
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"Nāvuso, kappatī"ti.
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“Your reverence, it is not allowable.”
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"Kappati, bhante, adasakaṃ nisīdana"nti?
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“Honoured sir, is a piece of cloth to sit upon that has no border allowable?”
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"Nāvuso, kappatī"ti.
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“Your reverence, it is not allowable.”
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"Kappati, bhante, jātarūparajata"nti?
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“Honoured sir, are gold and silver allowable?”
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"Nāvuso, kappatī"ti.
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“Your reverence, they are not allowable.”
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"Ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṃ imāni dasa vatthūni dīpenti.
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“Honoured sir, these monks who are Vajjis of Vesālī are promulgating these ten points in Vesālī.
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Handa mayaṃ, bhante, imaṃ adhikaraṇaṃ ādiyissāma.
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Come, honoured sir, we must attend to this legal question
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Pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti.
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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.”
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"Evamāvuso"ti kho āyasmā revato āyasmato yasassa kākaṇḍakaputtassa paccassosi.
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“Very well, your reverence,” the venerable Revata answered the venerable Yasa, the son of Kākaṇḍakā in assent.
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Paṭhamabhāṇavāro niṭṭhito.
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