| пали | I.B. Horner - english
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453.Assosuṃ kho vesālikā vajjiputtakā bhikkhū – "yaso kira kākaṇḍakaputto idaṃ adhikaraṇaṃ ādiyitukāmo pakkhaṃ pariyesati, labhati ca kira pakkha"nti.
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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.”
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Atha kho vesālikānaṃ vajjiputtakānaṃ bhikkhūnaṃ etadahosi – "idaṃ kho adhikaraṇaṃ kakkhaḷañca vāḷañca.
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Then it occurred to the monks who were Vajjis of Vesālī: “This legal question is hard and troublesome.
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Kaṃ nu kho mayaṃ pakkhaṃ labheyyāma, yena mayaṃ imasmiṃ adhikaraṇe balavantatarā assāmā"ti.
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How could we acquire a faction through which we could be stronger in regard to this legal question?”
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Atha kho vesālikānaṃ vajjiputtakānaṃ bhikkhūnaṃ etadahosi – "ayaṃ kho āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
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Then 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.
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Sace mayaṃ āyasmantaṃ revataṃ pakkhaṃ labheyyāma, 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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Atha kho vesālikā vajjiputtakā bhikkhū pahūtaṃ sāmaṇakaṃ parikkhāraṃ paṭiyādesuṃ – pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampi.
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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.
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Atha kho vesālikā vajjiputtakā bhikkhū taṃ sāmaṇakaṃ parikkhāraṃ ādāya nāvāya sahajātiṃ ujjaviṃsu; nāvāya paccorohitvā aññatarasmiṃ rukkhamūle bhattavissaggaṃ karonti.
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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.
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Atha kho āyasmato sāḷhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "ke nu kho dhammavādino – pācīnakā vā bhikkhū, pāveyyakā vā"ti?
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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?”
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Atha kho āyasmato sāḷhassa, dhammañca vinayañca cetasā paccavekkhantassa, etadahosi – "adhammavādino pācīnakā bhikkhū, dhammavādino pāveyyakā [pāṭheyyakā (syā.)] bhikkhū"ti.
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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.”
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Atha kho aññatarā suddhāvāsakāyikā devatā āyasmato sāḷhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evameva suddhāvāsesu devesu antarahitā – āyasmato sāḷhassa sammukhe pāturahosi.
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Then 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.
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Atha kho sā devatā āyasmantaṃ sāḷhaṃ etadavoca – "sādhu, bhante sāḷha, adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhū.
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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.
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Tena hi, bhante sāḷha, yathādhammo tathā tiṭṭhāhī"ti.
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Well then, revered Sāḷha, stand firm according to dhamma.”
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"Pubbepi cāhaṃ, devate, etarahi ca yathādhammo tathā ṭhito ; api cāhaṃ na tāva diṭṭhiṃ āvi karomi, appeva nāma maṃ imasmiṃ adhikaraṇe sammanneyyā"ti.
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“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.”
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454.Atha kho vesālikā vajjiputtakā bhikkhū taṃ sāmaṇakaṃ parikkhāraṃ ādāya yenāyasmā revato tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ revataṃ etadavocuṃ – "paṭiggaṇhātu, bhante, thero sāmaṇakaṃ parikkhāraṃ – pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī"ti.
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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.”
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"Alaṃ, āvuso, paripuṇṇaṃ me pattacīvara"nti na icchi paṭiggahetuṃ.
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He said: “No, your reverences, I am complete as to the three robes” (for) he did not want to accept.
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Tena kho pana samayena uttaro nāma bhikkhu vīsativasso āyasmato revatassa upaṭṭhāko hoti.
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Now at that time a monk named Uttara, of twenty years’ standing was the venerable Revata’s attendant.
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Atha kho vesālikā vajjiputtakā bhikkhū yenāyasmā uttaro tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ uttaraṃ etadavocuṃ – "paṭiggaṇhātu āyasmā uttaro sāmaṇakaṃ parikkhāraṃ – pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī"ti.
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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.”
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"Alaṃ, āvuso, paripuṇṇaṃ me pattacīvara"nti na icchi paṭiggahetuṃ.
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He said: “No, your reverences, I am complete as to the three robes,” (for) he did not want to accept.
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"Manussā kho, āvuso uttara, bhagavato sāmaṇakaṃ parikkhāraṃ upanāmenti.
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They said: “Reverend Uttara, people used to bring requisites for recluses to the Lord.
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Sace bhagavā paṭiggaṇhāti, teneva te attamanā honti.
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If the Lord accepted them, they were glad;
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No ce bhagavā paṭiggaṇhāti, āyasmato [āyasmato ca (syā.)] ānandassa upanāmenti – paṭiggaṇhātu, bhante, thero sāmaṇakaṃ parikkhāraṃ.
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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,
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Yathā bhagavatā paṭiggahito, evameva so bhavissatīti.
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thus will this (gift) be as though accepted by the Lord.’
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Paṭiggaṇhātu āyasmā uttaro sāmaṇakaṃ parikkhāraṃ.
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Let the venerable Uttara accept these requisites of recluses,
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Yathā therena paṭiggahito, evameva so bhavissatī"ti.
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thus will this (gift) be as though accepted by the elder.”
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Atha kho āyasmā uttaro vesālikehi vajjiputtehi bhikkhūhi nippīḷiyamāno ekaṃ cīvaraṃ aggahesi.
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Then the venerable Uttara, being pressed by the monks who were Vajjis of Vesālī, took one robe, saying:
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"Vadeyyātha, āvuso, yena attho"ti.
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“Let the reverend ones tell me what they have need of.”
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"Ettakaṃ āyasmā uttaro theraṃ vadetu; ettakañca, bhante, thero saṅghamajjhe vadetu – 'puratthimesu janapadesu buddhā bhagavanto uppajjanti.
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“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,
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Dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū"'ti.
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the monks from the East are speakers of dhamma, the monks of Pāvā are speakers of what is not dhamma’.”
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"Evamāvuso"ti kho āyasmā uttaro vesālikānaṃ vajjiputtakānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā revato tenupasaṅkami, upasaṅkamitvā āyasmantaṃ revataṃ etadavoca – "ettakaṃ, bhante, thero saṅghamajjhe vadetu – 'puratthimesu janapadesu buddhā bhagavanto uppajjanti.
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“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,
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Dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū"'ti.
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the monks from the East are speakers of dhamma, the monks of Pāvā are speakers of what is not dhamma.”
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"Adhamme maṃ tvaṃ, bhikkhu, niyojesī"ti thero āyasmantaṃ uttaraṃ paṇāmesi.
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Saying: “You, monk, are inciting me to what is not dhamma,” the elder dismissed the venerable Uttara.
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Atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṃ uttaraṃ etadavocuṃ – "kiṃ, āvuso uttara, thero āhā"ti?
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Then the monks who were Vajjis of Vesālī spoke thus to the venerable Uttara: “What, reverend Uttara, did the elder say?”
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"Pāpikaṃ no, āvuso, kataṃ.
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“Evil has been done to us, your reverences.
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'Adhamme maṃ tvaṃ, bhikkhu, niyojesī"'ti thero maṃ paṇāmesīti.
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Saying, ‘You, monk, are inciting me to what is not dhamma,’ the elder dismissed me.”
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"Nanu tvaṃ, āvuso [āvuso uttara (syā. kaṃ.)], vuḍḍho vīsativassosī"ti?
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“Are not you, your reverence, a senior of twenty years’ standing?”
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"Āmāvuso, api ca mayaṃ garunissayaṃ gaṇhāmā"ti.
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“Yes, your reverences.” “Then we shall take up guidance under (you as) teacher.”
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455.Atha kho saṅgho taṃ adhikaraṇaṃ vinicchinitukāmo sannipati.
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Then the Order assembled wishing to investigate that legal question.
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Atha kho āyasmā revato saṅghaṃ ñāpesi –
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The venerable Revata informed the Order, saying:
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"Suṇātu me, āvuso, saṅgho.
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“Your reverences, let the Order listen to me.
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Sace mayaṃ imaṃ adhikaraṇaṃ idha vūpasamessāma, siyāpi mūlādāyakā [mūladāyakā (sī.)] bhikkhū punakammāya ukkoṭeyyuṃ.
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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.
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Yadi saṅghassa pattakallaṃ, yatthevimaṃ adhikaraṇaṃ samuppannaṃ, saṅgho tatthevimaṃ adhikaraṇaṃ vūpasameyyā"ti.
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If it seems right to the Order, let the Order settle this legal question wherever this legal question arose.”
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Atha kho therā bhikkhū vesāliṃ agamaṃsu – taṃ adhikaraṇaṃ vinicchinitukāmā.
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Then the monks who were elders went to Vesālī willing to investigate that legal question.
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Tena kho pana samayena sabbakāmī nāma pathabyā saṅghatthero vīsavassasatiko upasampadāya, āyasmato ānandassa saddhivihāriko, vesāliyaṃ paṭivasati.
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Now 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.
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Atha kho āyasmā revato āyasmantaṃ sambhūtaṃ sāṇavāsiṃ etadavoca – "ahaṃ, āvuso, yasmiṃ vihāre sabbakāmī thero viharati, taṃ vihāraṃ upagacchāmi.
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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.
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So tvaṃ kālasseva āyasmantaṃ sabbakāmiṃ upasaṅkamitvā imāni dasa vatthūni puccheyyāsī"ti.
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Do you, having gone up early to the venerable Sabbākamin, ask him about these ten points.”
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"Evaṃ bhante"ti kho āyasmā sambhūto sāṇavāsī āyasmato revatassa paccassosi.
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“Very well, honoured sir,” the venerable Sambhūta, the wearer of coarse hempen cloth, answered the venerable Revata in assent.
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Atha kho āyasmā revato, yasmiṃ vihāre sabbakāmī thero viharati, taṃ vihāraṃ upagacchi.
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Then the venerable Revata went up to that dwelling place where the venerable Sabbakāmin was staying.
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Gabbhe āyasmato sabbakāmissa senāsanaṃ paññattaṃ hoti, gabbhappamukhe āyasmato revatassa.
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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.
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Atha kho āyasmā revato – ayaṃ thero mahallako na nipajjatīti – na seyyaṃ kappesi.
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Then the venerable Revata, thinking: “This elder is old, but he is not lying down,” did not lie down to sleep.
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Āyasmā sabbakāmī – ayaṃ bhikkhu āgantuko kilanto na nipajjatīti – na seyyaṃ kappesi.
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The venerable Sabbakāmin, thinking: “This incoming monk is tired, but he is not lying down,” did not lie down to sleep.
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Atha kho āyasmā sabbakāmī rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ revataṃ etadavoca – "katamena tvaṃ bhūmi vihārena etarahi bahulaṃ viharasī"ti?
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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?”
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"Mettāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī"ti.
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“Because of abiding in loving-kindness, do I, honoured sir, abide now in the fullness thereof.”
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"Kullakavihārena kira tvaṃ bhūmi etarahi bahulaṃ viharasi.
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“They say that you, dear, because of abiding in friendship now abide in the fullness thereof.
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Kullakavihāro eso [heso (syā.)] bhūmi yadidaṃ mettā"ti.
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This abiding in friendship, beloved, this is loving-kindness.”
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"Pubbepi me, bhante, gihibhūtassa āciṇṇā mettā.
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“Formerly, honoured sir, when I was a householder loving-kindness was practised by me,
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Tenāhaṃ etarahipi mettāvihārena bahulaṃ viharāmi, api ca kho mayā cirappattaṃ arahatta"nti.
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and because of that abiding in loving-kindness I now abide in the fullness thereof, and moreover perfection was attained by me long ago.
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"Thero pana, bhante, katamena vihārena etarahi bahulaṃ viharatī"ti?
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Honoured sir, because of what abiding does the elder now abide in the fullness thereof?”
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"Suññatāvihārena kho ahaṃ bhūmi etarahi bahulaṃ viharāmī"ti.
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“Because of abiding in (the concept of) emptiness do I, beloved, now abide in the fullness thereof.”
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"Mahāpurisavihārena kira, bhante, thero etarahi bahulaṃ viharati.
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“They say that the elder, honoured sir, because of the abiding of great men now abides in the fullness thereof.
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Mahāpurisavihāro eso, bhante, yadidaṃ suññatā"ti.
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This abiding of great men, honoured sir, this is (the concept of) emptiness.”
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"Pubbepi me bhūmi gihibhūtassa āciṇṇā suññatā.
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“Formerly, beloved, when I was a householder emptiness was practised by me,
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Tenāhaṃ etarahipi suññatāvihārena bahulaṃ viharāmi, api ca mayā cirappattaṃ arahatta"nti.
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and because of that abiding in emptiness I now abide in the fullness thereof, and moreover perfection was attained by me long ago.”
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Ayañcarahi therānaṃ bhikkhūnaṃ antarākathā vippakatā, athāyasmā sambhūto sāṇavāsī tasmiṃ anuppatto hoti.
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Then this chance talk of the monks who were elders was interrupted, because the venerable Sambhūta, the wearer of coarse hempen cloth, arrived there.
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Atha kho āyasmā sambhūto sāṇavāsī yenāyasmā sabbakāmī tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sabbakāmiṃ abhivādetvā ekamantaṃ nisīdi.
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Then 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.
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Ekamantaṃ nisinno kho āyasmā sambhūto sāṇavāsī āyasmantaṃ sabbakāmiṃ 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 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.
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Therena, bhante, upajjhāyassa mūle bahudhammo ca vinayo ca pariyatto.
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Honoured sir, much dhamma, and discipline has been mastered by the elder at the feet of a preceptor.
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Therassa bhante, dhammañca vinayañca paccavekkhantassa kathaṃ hoti?
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As, honoured sir, the elder was considering dhamma and discipline, what occurred to him?
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Ke nu kho dhammavādino – pācīnakā vā bhikkhū, pāveyyakā vā"ti?
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Who are the speakers of dhamma—the monks from the East or those of Pāvā?”
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"Tayāpi kho, āvuso, upajjhāyassa mūle bahu dhammo ca vinayo ca pariyatto.
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“By you too, your reverence, has much dhamma and discipline been mastered at the feet of a preceptor.
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Tuyhaṃ pana, āvuso, dhammañca vinayañca paccavekkhantassa kathaṃ hoti?
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As you, your reverence, were considering dhamma and discipline, what occurred to you?
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Ke nu kho dhammavādino – pācīnakā vā bhikkhū, pāveyyakā vā"ti?
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Who are the speakers of dhamma—the monks from the East or those of Pāvā?”
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"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.
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“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.”
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"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.
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“As I too, your reverence, was considering dhamma and discipline, this occurred to me: speakers of dhamma. Nevertheless I am not making known my views until I am agreed upon in regard to this legal question.”
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456.Atha kho saṅgho taṃ adhikaraṇaṃ vinicchinitukāmo sannipati.
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Then the Order assembled, willing to investigate that legal question.
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Tasmiṃ kho pana adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
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But while they were investigating that legal question both endless disputations arose and of not one speech was the meaning clear.
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Atha kho āyasmā revato saṅghaṃ ñāpesi –
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Then the venerable Revata informed the Order, saying:
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"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
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|
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Amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
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While we were investigating this legal question both endless disputations arose and of not one speech was the meaning clear.
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Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ ubbāhikāya vūpasameyyā"ti.
|
If it seems right to the Order, the Order may settle this legal question by means of a referendum.”
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Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū uccini.
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He selected four monks from the East, four monks from Pāvā
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Pācīnakānaṃ bhikkhūnaṃ – āyasmantañca sabbakāmiṃ, āyasmantañca sāḷhaṃ, āyasmantañca khujjasobhitaṃ, āyasmantañca vāsabhagāmikaṃ; pāveyyakānaṃ bhikkhūnaṃ – āyasmantañca revataṃ, āyasmantañca sambhūtaṃ sāṇavāsiṃ, āyasmantañca yasaṃ kākaṇḍakaputtaṃ, āyasmantañca sumananti.
|
—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.
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Atha kho āyasmā revato saṅghaṃ ñāpesi –
|
Then the venerable Revata informed the Order, saying:
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
|
While we were investigating this legal question both endless disputations arose and of not one speech was the meaning clear.
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|
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Yadi saṅghassa pattakallaṃ, saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammanneyya ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ.
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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.
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Esā ñatti.
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This is the motion.
|
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|
"Suṇātu me, bhante, saṅgho.
|
Honoured sirs, let the Order listen to me.
|
|
|
Amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
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While we were investigating this legal question … was the meaning clear.
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Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammannati ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ.
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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.
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Yassāyasmato khamati catunnaṃ pācīnakānaṃ bhikkhūnaṃ, catunnaṃ pāveyyakānaṃ bhikkhūnaṃ sammuti, ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
|
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.
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"Sammatā saṅghena cattāro pācīnakā bhikkhū, cattāro pāveyyakā bhikkhū, ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ.
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The 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.
|
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Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti.
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It is pleasing to the Order, therefore it is silent. Thus do I understand this.”
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Tena kho pana samayena ajito nāma bhikkhu dasavasso saṅghassa pātimokkhuddesako hoti.
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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.
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Atha kho saṅgho āyasmantampi ajitaṃ sammannati – therānaṃ bhikkhūnaṃ āsanapaññāpakaṃ.
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Then the Order further agreed upon the venerable Ajita as appointer of seats for the monks who were elders.
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Atha kho therānaṃ bhikkhūnaṃ etadahosi – "kattha nu kho mayaṃ imaṃ adhikaraṇaṃ vūpasameyyāmā"ti?
|
Then it occurred to the monks who were elders: “Now where should we settle this legal question?”
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Atha kho therānaṃ bhikkhūnaṃ etadahosi – "ayaṃ kho vālikārāmo ramaṇīyo appasaddo appanigghoso.
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Then it occurred to the monks who were elders: “This Vālika monastery is pleasing, with little noise, with little disturbance.
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Yaṃnūna mayaṃ vālikārāme imaṃ adhikaraṇaṃ vūpasameyyāmā"ti.
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Suppose that we should settle this legal question in Vālika monastery?”
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457.Atha kho therā bhikkhū vālikārāmaṃ agamaṃsu – taṃ adhikaraṇaṃ vinicchinitukāmā.
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Then the monks who were elders went to Vālika monastery, willing to investigate that legal question.
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Atha kho āyasmā revato saṅghaṃ ñāpesi –
|
Then the venerable Revata informed the Order, saying:
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"Suṇātu me, bhante, saṅgho.
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“Honoured sirs, let the Order listen to me.
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Yadi saṅghassa pattakallaṃ, ahaṃ āyasmantaṃ sabbakāmiṃ vinayaṃ puccheyya"nti.
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If it seems right to the Order, I can ask the venerable Sabbakāmin about discipline.”
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Āyasmā sabbakāmī saṅghaṃ ñāpesi –
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Then the venerable Sabbakāmin informed the Order, saying:
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"Suṇātu me, āvuso, saṅgho.
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“Honoured sirs, let the Order listen to me.
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Yadi saṅghassa pattakallaṃ, ahaṃ revatena vinayaṃ puṭṭho vissajjeyya"nti.
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If it seems right to the Order, I, questioned about discipline by the venerable Revata, can answer.”
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Atha kho āyasmā revato āyasmantaṃ sabbakāmiṃ etadavoca – "kappati, bhante, siṅgiloṇakappo"ti?
|
Then the venerable Revata spoke thus to the venerable Sabbakāmin: “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 paribhuñjissāmā"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. [pāci. 254 ādayo] "Kattha paṭikkhitta"nti?
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“Your reverence, it is not allowable.” “Where was it objected to?”
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"Sāvatthiyaṃ, suttavibhaṅge"ti.
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“In Sāvatthī, in the Suttavibhaṅga.”
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"Kiṃ āpajjatī"ti?
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“What offence does one fall into?”
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"Sannidhikārakabhojane pācittiya"nti.
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“An offence of expiation for eating what has been stored.”
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"Suṇātu me, bhante, saṅgho.
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“Honoured sirs, let the Order listen to me.
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Idaṃ paṭhamaṃ vatthu saṅghena vinicchitaṃ.
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This first point, investigated by the Order,
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Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
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this is a point that is against dhamma, against discipline, not of the Teacher’s instruction.
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Idaṃ paṭhamaṃ salākaṃ nikkhipāmi".
|
This is the first (voting-) ticket that I cast.
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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 if the shadow has passed beyond two finger-breadths?”
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"Nāvuso, kappatī"ti [pāci. 245].
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“Your reverence, it is not allowable.”
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"Kattha paṭikkhitta"nti?
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“Where was it objected to?”
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"Rājagahe, suttavibhaṅge"ti.
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“At Rājagaha, in the Suttavibhaṅga.”
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"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
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Vikālabhojane pācittiya"nti.
|
“An offence of expiation for eating at the wrong time.”
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"Suṇātu me, bhante, saṅgho.
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“Honoured sirs, let the Order listen to me.
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Idaṃ dutiyaṃ vatthu saṅghena vinicchitaṃ.
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This second point …
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Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
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Idaṃ dutiyaṃ salākaṃ nikkhipāmi".
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This is the second (voting-) ticket that I cast.
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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 [pāci. 234].
|
“Your reverence, it is not allowable.”
|
|
|
"Kattha paṭikkhitta"nti?
|
“Where was it objected to?”
|
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|
"Sāvatthiyaṃ, suttavibhaṅge"ti.
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“At Sāvatthī, in the Suttavibhaṅga.”
|
|
|
"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
|
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|
"Anatirittabhojane pācittiya"nti.
|
“An offence of expiation for eating what is not left over.”
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|
"Suṇātu me, bhante, saṅgho.
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“Honoured sirs, let the Order listen to me.
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Idaṃ tatiyaṃ vatthu saṅghena vinicchitaṃ.
|
This third point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
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|
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Idaṃ tatiyaṃ salākaṃ nikkhipāmi".
|
This is the third (voting-) ticket that I cast.
|
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"Kappati, bhante, āvāsakappo"ti?
|
“Honoured sir, is the practice concerning residences allowable?”
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|
"Ko so, āvuso, āvāsakappo"ti?
|
“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 [mahāva. 141 ādayo].
|
“Your reverence, it is not allowable.”
|
|
|
"Kattha paṭikkhitta"nti?
|
“Where was it objected to?”
|
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|
"Rājagahe, uposathasaṃyutte"ti.
|
“In Rājagaha, in what is connected with the Observance.”
|
|
|
"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
|
|
|
"Vinayātisāre dukkaṭa"nti.
|
An offence of wrong-doing for going beyond discipline.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
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|
Idaṃ catutthaṃ vatthu saṅghena vinicchitaṃ.
|
This fourth point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
|
|
|
|
Idaṃ catutthaṃ salākaṃ nikkhipāmi".
|
This is the fourth (voting-) ticket that I cast.”
|
|
|
"Kappati, bhante, anumatikappo"ti?
|
“Honoured sir, is the practice concerning assent allowable?”
|
|
|
"Ko so, āvuso, anumatikappo"ti?
|
“What, your reverence, is the practice concerning assent?”
|
|
|
"Kappati, bhante, vaggena saṅghena kammaṃ kātuṃ – āgate bhikkhū anumānessāmā"ti?
|
“Honoured sir, is it allowable for an incomplete Order to carry out a (formal) act, thinking: ‘We will advise monks who arrive’?”
|
|
|
"Nāvuso, kappatī"ti [mahāva. 383 ādayo].
|
“Your reverence, it is not allowable.”
|
|
|
"Kattha paṭikkhitta"nti?
|
“Where was it objected to?”
|
|
|
"Campeyyake, vinayavatthusmi"nti.
|
“In a matter of discipline on things pertaining to (the monks of) Campā.”
|
|
|
"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
|
|
|
"Vinayātisāre dukkaṭa"nti.
|
“An offence of wrong-doing for going beyond discipline.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Idaṃ pañcamaṃ vatthu saṅghena vinicchitaṃ.
|
This fifth point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
|
|
|
|
Idaṃ pañcamaṃ salākaṃ nikkhipāmi".
|
This is the fifth (voting-) ticket that I cast.
|
|
|
"Kappati, bhante, āciṇṇakappo"ti?
|
“Honoured sir, is the practice concerning what is customary allowable?”
|
|
|
"Ko so, āvuso, āciṇṇakappo"ti?
|
“What, your reverence, is this practice concerning what is customary?”
|
|
|
"Kappati, bhante – idaṃ me upajjhāyena ajjhāciṇṇaṃ, idaṃ me ācariyena ajjhāciṇṇaṃ – taṃ ajjhācaritu"nti?
|
“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?”
|
|
|
"Āciṇṇakappo kho, āvuso, ekacco kappati, ekacco na kappatī"ti.
|
“Your reverence, the practice concerning what is customary is sometimes allowable, sometimes not allowable.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Idaṃ chaṭṭhaṃ vatthu saṅghena vinicchitaṃ.
|
This sixth point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
|
|
|
|
Idaṃ chaṭṭhaṃ salākaṃ nikkhipāmi".
|
This is the sixth (voting-) ticket that I cast.
|
|
|
"Kappati, bhante, amathitakappo"ti?
|
“Honoured sir, is the practice concerning unchurned buttermilk allowable?”
|
|
|
"Ko so, āvuso, amathitakappo"ti?
|
“What, your reverence, is the practice concerning unchurned buttermilk?”
|
|
|
"Kappati, bhante, yaṃ taṃ khīraṃ khīrabhāvaṃ vijahitaṃ, asampattaṃ dadhibhāvaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ pātu"nti?
|
“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?”
|
|
|
"Nāvuso, kappatī"ti [pāci. 234].
|
“Your reverence, it is not allowable.”
|
|
|
"Kattha paṭikkhitta"nti?
|
“Where was it objected to?”
|
|
|
"Sāvatthiyaṃ, suttavibhaṅge"ti.
|
“At Sāvatthī, in the Suttavibhaṅga.”
|
|
|
"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
|
|
|
"Anatirittabhojane pācittiya"nti.
|
“An offence of expiation for eating what was not left over.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Idaṃ sattamaṃ vatthu saṅghena vinicchitaṃ.
|
This seventh point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
|
|
|
|
Idaṃ sattamaṃ salākaṃ nikkhipāmi".
|
This is the seventh (voting-) ticket that I cast.
|
|
|
"Kappati, bhante, jaḷogiṃ pātu"nti?
|
“Honoured sir, is it allowable to drink unfermented toddy?”
|
|
|
"Kā sā, āvuso, jaḷogī"ti?
|
“What, your reverence, is this unfermented toddy?”
|
|
|
"Kappati, bhante, yā sā surā āsutā asampattā majjabhāvaṃ, sā pātu"nti?
|
“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?”
|
|
|
"Nāvuso, kappatī"ti [pāci. 326].
|
“Your reverence, it is not allowable.”
|
|
|
"Kattha paṭikkhitta"nti?
|
“Where was it objected to?”
|
|
|
"Kosambiyaṃ, suttavibhaṅge"ti.
|
“At Kosambī, in the Suttavibhaṅga.”
|
|
|
"Kiṃ āpajjatī"ti.
|
“What offence does one fall into?”
|
|
|
"Surāmerayapāne pācittiya"nti.
|
“An offence of expiation for drinking fermented liquor and spirits.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Idaṃ aṭṭhamaṃ vatthu saṅghena vinicchitaṃ.
|
This eighth point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
|
|
|
|
Idaṃ aṭṭhamaṃ salākaṃ nikkhipāmi".
|
This is the eighth (voting-) ticket that I cast.
|
|
|
"Kappati, bhante, adasakaṃ nisīdana"nti?
|
“Honoured sir, is a piece of cloth to sit upon that has no border allowable?”
|
|
|
"Nāvuso, kappatī"ti [pāci. 531 ādayo].
|
“Your reverence, it is not allowable.”
|
|
|
"Kattha paṭikkhitta"nti?
|
“Where was it objected to?”
|
|
|
"Sāvatthiyaṃ, suttavibhaṅge"ti.
|
“At Sāvatthī, in the Suttavibhaṅga.”
|
|
|
"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
|
|
|
"Chedanake pācittiya"nti.
|
“An offence of expiation involving cutting down.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Idaṃ navamaṃ vatthu saṅghena vinicchitaṃ.
|
This ninth point …
|
|
|
Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
|
|
|
|
Idaṃ navamaṃ salākaṃ nikkhipāmi".
|
This is the ninth (voting-) ticket that I cast.
|
|
|
"Kappati, bhante, jātarūparajata"nti?
|
“Honoured sir, are gold and silver allowable?”
|
|
|
"Nāvuso, kappatī"ti [pārā. 580 ādayo].
|
“Your reverence, they are not allowable.”
|
|
|
"Kattha paṭikkhitta"nti.
|
“Where were they objected to?”
|
|
|
"Rājagahe, suttavibhaṅge"ti.
|
“At Rājagaha, in the Suttavibhaṅga.”
|
|
|
"Kiṃ āpajjatī"ti?
|
“What offence does one fall into?”
|
|
|
"Jātarūparajatapaṭiggahaṇe pācittiya"nti.
|
“An offence of expiation for accepting gold and silver.”
|
|
|
"Suṇātu me, bhante, saṅgho.
|
“Honoured sirs, let the Order listen to me.
|
|
|
Idaṃ dasamaṃ vatthu saṅghena vinicchitaṃ.
|
This tenth point, investigated by the Order,
|
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Itipidaṃ vatthu uddhammaṃ, ubbinayaṃ, apagatasatthusāsanaṃ.
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this is a matter that is against dhamma, against discipline, not of the Teacher’s instruction.
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Idaṃ dasamaṃ salākaṃ nikkhipāmi.
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This is the tenth (voting-) ticket that I cast.
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"Suṇātu me, bhante, saṅgho.
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Honoured sirs, let the Order listen to me.
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Imāni dasa vatthūni saṅghena vinicchitāni.
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These ten points, investigated by the Order,
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Itipimāni dasavatthūni uddhammāni, ubbinayāni, apagatasatthusāsanānī"ti.
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these are matters that are against dhamma, against discipline, not of the Teacher’s instruction.”
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458."Nihatametaṃ, āvuso, adhikaraṇaṃ, santaṃ vūpasantaṃ suvūpasantaṃ.
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“This legal question, your reverence, is concluded, and being settled is well settled.
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Api ca maṃ tvaṃ, āvuso, saṅghamajjhepi imāni dasa vatthūni puccheyyāsi – tesaṃ bhikkhūnaṃ saññattiyā"ti.
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Nevertheless you, your reverence, may also question me in the midst of the Order on these ten points in order to convince these monks.”
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Atha kho āyasmā revato āyasmantaṃ sabbakāmiṃ saṅghamajjhepi imāni dasa vatthūni pucchi.
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So the venerable Revata also questioned the venerable Sabbakāmin in the midst of the Order on these ten points,
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Puṭṭho puṭṭho āyasmā sabbakāmī vissajjesi.
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and the venerable Sabbakāmin, being questioned, answered.
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Imāya kho pana vinayasaṅgītiyā satta bhikkhusatāni anūnāni anadhikāni ahesuṃ, tasmāyaṃ vinayasaṅgīti "sattasatikā"ti vuccatīti.
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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.”
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Dutiyabhāṇavāro niṭṭhito.
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Sattasatikakkhandhako dvādasamo.
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Told is the Twelfth Section: that on the Seven Hundred.
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Imamhi khandhake vatthū pañcavīsati.
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In this section are twenty-five items.
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Tassuddānaṃ –
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This is its key:
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Dasa vatthūni pūretvā, kammaṃ dūtena pāvisi;
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Ten points, having filled, formal act, entered with a messenger,
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Cattāro puna rūpañca, kosambi ca pāveyyako.
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the four, and on gold (and silver) again and Kosambī, the monks of Pāvā, /
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Maggo soreyyaṃ saṅkassaṃ, kaṇṇakujjaṃ udumbaraṃ;
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The way to Soreyya, Saṁkāsa, Kaṇṇakujja, Udumbara,
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Sahajāti ca majjhesi, assosi kaṃ nu kho mayaṃ.
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and Sahamjāti, he called upon, he heard, “How could we?” /
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Pattanāvāya ujjavi, rahosi upanāmayaṃ [dūratopi udapādi (ka.)] ;
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Bowl (and) they went in a boat upstream, he was in private, they used to bring this
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Garu [dāruṇaṃ (syā.)] saṅgho ca vesāliṃ, mettā saṅgho ubbāhikāti.
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teacher (and) the Order and Vesālī, loving-kindness, the Order, referendum.
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Sattasatikakkhandhako niṭṭhito.
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Cūḷavaggo [cullavaggo (sī.)] niṭṭhito.
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Cūḷavaggapāḷi niṭṭhitā.
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