Dg Kd 22Council of the Seven Hundred

– FOUR-PART VINAYA

THE SEVEN HUNDRED RECITATION

One hundred years after the Blessed One had passed into parinirvana, at Vesāli, the bhikkhus of the Vajji clan practiced ten matters, declaring them to be pure Dharma permitted by the Buddha: it is permitted to take food with two fingers; it is permitted to do so between villages; it is permitted to do so within the monastery; it is permitted to seek subsequent consent; it is permitted by the regular rule; it is permitted in harmony; it is permitted to keep salt overnight in a vessel; it is permitted to drink palm wine; it is permitted to keep an uncut sitting mat; it is permitted to receive gold and silver. On the Uposatha day, the donors offered gold and silver, and the bhikkhus divided it among themselves.

At that time, Yasa Kākaṇḍakaputta heard that the bhikkhus of Vesāli were doing such things, and went to the Vajji bhikkhus, where he saw them encouraging the donors on the Uposatha day to offer gold and silver to the Sangha. In the midst of the Sangha, they announced it and allocated a share to the bhikkhu Kākaṇḍakaputta. That bhikkhu said:

"I do not accept."

"Why is that?"

"A samana of the Sakyan sons is not permitted to receive and keep gold and silver. A samana of the Sakyan sons relinquishes jewels and precious things and does not indulge in beautiful adornments."

On another day, when they had finished the distribution, they brought a share to the bhikkhu Kākaṇḍakaputta. Kākaṇḍakaputta said:

"I have no need of it. I already said before: a samana of the Sakyan sons relinquishes jewels and does not indulge in beautiful adornments."

They then said:

"The upāsakas of Vesāli are displeased. Please go and instruct them so that they may be gladdened."

So they sent someone to accompany him. The bhikkhu Yasa Kākaṇḍakaputta went to Vesāli, to the place of the upāsakas, and said:

"Is it true that you are displeased with what I said? I said: a samana of the Sakyan sons is not permitted to receive gold and silver; he relinquishes precious treasures and does not indulge in beautiful adornments. Now, upāsakas, when the Blessed One was residing at Rājagaha, the ministers assembled in the palace and said that the samanas of the Sakyan sons were permitted to receive gold and silver, that they did not relinquish jewels, and that they were engrossed in adorning themselves beautifully.

At that time, among those ministers, the great householder Jeweled Topknot spoke to them, saying: 'Do not say that the samanas of the Sakyan sons are permitted to receive gold and silver, that they do not relinquish jewels, and that they are engrossed in beautiful adornments. Why is that? Because the samanas of the Sakyan sons are not merely forbidden from receiving gold and silver—they also relinquish jewels and do not indulge in beautiful adornments.' At that time, the householder Jeweled Topknot explained and clarified this to the ministers so that they understood and were gladdened.

Afterward, after some time had passed, the householder Jeweled Topknot came to the Blessed One, bowed his head and paid reverence at the Buddha's feet, and then sat to one side. He reported the foregoing matter to the Blessed One in full, and then said: 'I explained it clearly so that they were gladdened. Blessed One, did I speak in a manner contrary to the holy teaching, not in accordance with the Dharma?' The Buddha said to the householder: 'What you said is in accordance with the Dharma, in accordance with the truth, and is not contrary to the teaching of the Blessed One.

Why is that? Because a samana of the Sakyan sons is not permitted to receive gold and silver; he relinquishes precious treasures and does not indulge in beautiful adornments. Whoever receives gold and silver thereby enjoys the five sensual pleasures.

One who enjoys the five sensual pleasures is not a samana of the Sakyan sons. O householder! If you see any samana of the Sakyan sons handling gold and silver, know for certain that such a person is not a samana of the Sakyan sons.

I have said, and I do permit, that one who needs bamboo, reeds, grass, or wood may request them; but I have never at any time permitted one to receive gold and silver on one's own initiative.' Now, Licchavis, for this reason a samana of the Sakyan sons is not permitted to receive gold and silver, relinquishes precious treasures, and does not indulge in beautiful adornments.

"Now, Licchavis, there was another occasion when the Blessed One was residing at Jetavana. He instructed the bhikkhus, saying there are four conditions that cause the sun and moon not to shine brightly: asuras, smoke and clouds, mist, and dust. These four conditions cause the sun and moon not to shine brightly.

Samanas and brahmins likewise have four defilements that cause them not to shine forth. They are: if a samana or brahmin is unable to give up drinking intoxicating liquor, this is the first defilement; or if a samana or brahmin engages in acts of sensual desire and is unable to relinquish them, this is the second defilement; or if a samana or brahmin receives gold and silver and does not relinquish fine adornments, this is the third defilement; or if a samana or brahmin maintains himself by wrong livelihood and is unable to abandon it, this is the fourth defilement—these are called the four matters.

Because of these four matters, samanas and brahmins are defiled, do not shine brightly, and have no radiant splendor. The Blessed One spoke in verse:

"Now, Licchavis, for such reasons as these, you should know that samanas of the Sakyan sons are not permitted to receive gold and silver and must relinquish adornments. Do you not believe what I say?"

The Licchavis said:

"It is not that I do not believe. I have the utmost reverence and faith in you. You may reside here in Vesāli. We will provide robes, food, medicine, and all necessities."

At that time, the bhikkhu Kākaṇḍakaputta, having explained matters to the Licchavis and gladdened them, returned together with the messenger bhikkhu to the place of the Vajji bhikkhus. Seeing the bhikkhu Kākaṇḍakaputta approaching from a distance, the Vajji bhikkhus asked the messenger bhikkhu:

"Has the bhikkhu Kākaṇḍakaputta explained and persuaded the Licchavis so that they have come to trust him?"

The messenger bhikkhu replied:

"Yes. They have come to revere and trust Kākaṇḍakaputta. And he said we are not samanas of the Sakyan sons."

The Vajji bhikkhus asked:

"Why is that?"

The messenger thereupon presented the full account of the preceding events. The Vesāli bhikkhus said to the bhikkhu Kākaṇḍakaputta:

"You have previously abused the Sangha. Do you see your offense?"

Kākaṇḍakaputta replied:

"I have not abused the Sangha."

The other party then assembled the community to raise the charge against him.

The bhikkhu Kākaṇḍakaputta thought: "If in dealing with this matter I could have the Elder Revata as a companion, this could be brought to a proper conclusion in accordance with the Dharma."

Kākaṇḍakaputta then inquired of others to learn where Revata was staying. Those he asked replied: "We have heard he is on the bank of the Vakkhana River." Kākaṇḍakaputta then went to the Vakkhana River. Revata was not there at that time. Kākaṇḍakaputta asked: "Where is Revata now?" Those residing there replied: "We have heard he is now in the country of Kānuvijja." Kākaṇḍakaputta then went to that country, but also did not meet Revata. Upon inquiry he learned that Revata was at that time in the country of Agāḷava. Kākaṇḍakaputta went to that country, but Revata was not there either, and upon further inquiry he learned that Revata was now in the country of Saṅkassa. Kākaṇḍakaputta then went there and found Revata residing at that place.

At that time, the assembly had gathered, and Kākaṇḍakaputta asked the attendant disciple of Revata:

"Has your Venerable Elder Revata come into the assembly?"

The attendant replied:

"He will come."

At that time, Revata came, taught the Dharma to the assembly, and then, after midnight, took up his sitting mat and returned to his cell.

At that time, Yasa Kākaṇḍakaputta was also in the assembly listening to the Dharma. After midnight, he took up his sitting mat and went to the place of Revata, thinking: "Now is a suitable time. I will present the full account of the reasons to Revata for him to hear."

Kākaṇḍakaputta then asked Revata:

"Venerable Elder, is it permitted to take food with two fingers or not?"

Revata asked in return:

"What is meant by taking food with two fingers?"

Kākaṇḍakaputta said:

"Venerable Elder, after one has eaten enough, when one has relinquished the proper deportment and has not performed the act of making food allowable as remnant food, is it permitted to take food with two fingers and eat it?"

Revata said:

"This is not permitted."

Kākaṇḍakaputta asked:

"At what place did the Buddha set forth this prohibition?"

Revata replied:

"At Sāvatthī. It was because of a certain person who ate without making the act of remnant food that the Buddha established this prohibition."

Kākaṇḍakaputta then asked:

"Venerable Elder, is it permitted between villages or not?"

Revata asked in return:

"What is meant by between villages?"

Kākaṇḍakaputta said:

"Venerable Elder, after one has eaten enough, when one has relinquished proper deportment and has not performed the act of making food allowable as remnant food, if one then travels to the space between two villages, is it permitted to eat there?"

Revata said:

"This is not permitted."

Kākaṇḍakaputta asked:

«Where did the Buddha prohibit this?»

«At Śrāvatī. Because there was a monk who ate without performing the act of making remainder food, the Buddha therefore prohibited it.»

Jānasuta asked:

«Venerable Elder, is it permissible within the monastery?»

Revata asked:

«What do you mean by permissible within the monastery?»

Jānasuta replied:

«Venerable Elder, I mean that within the monastery it is permissible to perform a separate-community karmā.»

Revata said:

«That is not permissible.»

Jānasuta asked:

«Where did the Buddha prohibit this?»

«At Rājagṛha. It was prohibited in the Poṣadha Skandhaka.»

Jānasuta asked:

«Venerable Elder, is subsequent consent permissible?»

Revata asked in return:

«What do you mean by subsequent consent?»

Jānasuta said:

«Venerable Elder, within the boundary, is it permissible to perform a separate-community karmā if consent is given afterwards?»

Revata said:

«That is not permissible.»

Jānasuta asked:

«Where did the Buddha prohibit this?»

«At Rājagṛha. The prohibition belongs within the Poṣadha Skandhaka.»

Jānasuta further asked:

«Is it permissible by established custom?»

Revata again asked:

«What do you mean by established custom?»

Jānasuta said:

«Venerable Elder, this is done in such a way, said in such a way, and has always been done in such a way.»

Revata said:

«Monks, do you understand? One should examine the Sūtra and the Vinaya, and investigate the Dharma and Discipline. If one does not examine the Vinaya and does not investigate the Dharma and Discipline, yet acts contrary to the Dharma, then what has already been done should not have been done, and what has not yet been done should not be done. If one examines the Sūtra and the Vinaya, and investigates the Dharma and Discipline, and finds agreement with the Sūtra and with the Dharma and Discipline, without contradiction to the existing Dharma, then what has already been done and what has not yet been done may rightly be done.»

Jānasuta asked:

«Venerable Elder, is mixing permissible?»

Revata asked:

«What do you mean by mixing?»

«Venerable Elder, after one has eaten one's fill and abandoned the proper posture, is it permissible to mix ghee, honey, fresh butter, rock sugar, and clarified butter together and eat them?»

Revata said:

«That is not permissible.»

Jānasuta further asked:

«Where did the Buddha prohibit this?»

«At Śrāvatī. Because there was a monk who ate without performing the act of making remainder food, the Buddha prohibited it.»

Jānasuta further asked:

«Venerable Elder, is it permissible to use salt that has been stored overnight?»

Revata asked in return:

«What do you mean by salt that has been stored overnight being permissible?»

«Venerable Elder, I mean using salt stored overnight as seasoning in food and then eating it.»

Revata said:

«That is not permissible.»

Jānasuta asked:

«Where did the Buddha prohibit this?»

«At Śrāvatī. It was prohibited in the Bhaiṣajya Skandhaka.»

Jānasuta further asked:

«Venerable Elder, is it permissible to drink śālūka liquor?»

Revata said:

«That is not permissible.»

Jānasuta asked:

«Where did the Buddha prohibit this?»

«At Kauśāmbī. It was prohibited on account of the Elder monk Svāgata.»

Jānasuta further asked:

«Venerable Elder, is it permissible to keep a sitting mat that has not been cut and trimmed?»

Revata said:

«It is not permissible to keep such a thing.»

Jānasuta asked:

«Where did the Buddha prohibit this?»

«At Śrāvatī. It was prohibited on account of the Group of Six monks.»

Jānasuta further asked:

«Venerable Elder, is it permissible to accept gold and silver?»

Revata said:

«It is not permissible to receive such things.»

Jānasuta asked:

«Where did the Buddha prohibit this?»

«At Rājagṛha, on account of Bhadrananda the Śākyan son, it was prohibited.»

Jānasuta said:

«Venerable Elder, at Vaiśālī, the Vajjian monks practice these ten matters and declare them to be lawful and pure, saying that the Buddha permitted them. On Poṣadha days they encourage the donors to offer gold and silver to the Saṅgha, and then have it distributed.»

Revata said:

«Do not speak of this to others.»

«Why is that?»

«I fear that among the monks there will be differing understandings, leading to disharmony among them. Monk, you may go to Mount Avuhaṅgā. There dwells the monk Sambhūta, who shares the same preceptor as I, together with sixty Pāṭaliputran monks. All of them are vigorous and diligent, and are without any trace of fear. Present this matter fully to them, and make an appointment to meet on the bank of the Vāha River. I will also go there.»

Then the monk Yasa Jānasuta went to that mountain, to the dwelling of Sambhūta, presented this matter to them in full, and arranged to meet on the bank of the Vāha River, where the Venerable Revata would also come.

At that time, the Vajjian monks at Vaiśālī, upon hearing that the monk Yasa Jānasuta was going to various places to seek supporters, took the finest robe available in Vaiśālī and went to a disciple of Revata, saying:

«I have brought this finest robe here to offer to the Venerable Revata. But now I shall offer it to you instead. Please accept it.»

The disciple of Revata said:

«No, no. I will not accept it.»

The Vajjian monk urged him persistently, in a manner that amounted to compulsion, until the other monk accepted it. Once the other had accepted it, the Vajjian monk said:

«Venerable Elder, the monks of the two countries of Pāveyyaka and Pāleyyaka are in dispute with one another. The Blessed One appeared in the world at Pāveyyaka. It would be well if the Venerable Elder were to inform the Great Elder on my behalf, saying, 'The monks of the two countries of Pāveyyaka and Pāleyyaka are in dispute with one another. The Blessed One appeared in the world at Pāveyyaka. It would be well if the Venerable One were to support the Pāveyyaka monks.'»

The other replied:

«The Venerable Elder Revata is held in reverence by many. I dare not speak to him of this.»

Being pressed too strongly, he went to Revata and said:

«Venerable Elder, the monks of the two countries of Pāveyyaka and Pāleyyaka are in dispute with one another. The Blessed One appeared in the world at Pāveyyaka. I pray that the Venerable One would support the Pāveyyaka monks.»

Revata at once replied:

«You fool, do you wish to draw me into an impure faction? Be gone! I have no need of you.»

Having been dismissed, the other went to Vaiśālī, to the Vajjian monk Jānasuta, and said:

«Venerable Elder, as I told you before, the Venerable Revata is held in reverence by many. I did not dare speak. Now I have been rebuked.»

The other asked how he had been rebuked.

«He rebuked me and sent me away.»

The other then asked:

«How many Rains have you observed?»

«Twelve Rains.»

«You have observed twelve Rains, and yet you still fear being sent away?»

«He would not accept me as his attendant. How could I not be afraid?»

At that time, Revata spoke to the monks:

«Now let us go directly to the place where the dispute has arisen.»

They went by boat along the Ganges River to that place. As the weather was hot and they were weary, they moored the boat at the bank to rest in the shade.

At that time, an Elder who was traveling through the village of Vāsu was reflecting: «In this dispute, I should now examine the Sūtra and the Vinaya in order to know who speaks in accordance with the Dharma and who does not.» That Elder then examined the Sūtra and the Vinaya and investigated the Dharma and Discipline, and came to know that the monks of the Pāleyyaka country spoke in accordance with the Dharma, while the monks of the Pāveyyaka country did not speak in accordance with the Dharma.

At that moment, an invisible deity gave praise:

«Well done, good man. As you have observed, the Pāleyyaka monks speak in accordance with the Dharma, while the Pāveyyaka monks do not speak in accordance with the Dharma.»

Thereupon, the Elders all went together to Vaiśālī. At Vaiśālī there was an Elder named Sarvagāmin, who was the most senior Elder in all of Jambudvīpa. At that time, Sambhūta said to Revata:

«Now we should go to the chamber of the Senior Elder Sarvagāmin to spend the night, and tell the Senior Elder of this matter.»

The two went together. In the night, the Elder Sarvagāmin sat in meditation contemplating for a long time. Revata thought: «This Senior Elder is advanced in years and his strength is declining, yet he sits in meditation this long. How much more so should I not sit in such a way?» Revata then also sat in contemplation for a long time. The Elder Sarvagāmin then thought: «This visiting monk has traveled far and must be weary, yet he still sits in meditation contemplating like this. How much more so should I not sit long.» For this reason, that Elder sat in contemplation for a long time more. When the sky had fully brightened, the Elder Sarvagāmin said to Revata:

«Venerable Elder, what Dharma did you contemplate this night?»

Revata replied:

«Formerly, when I was still a layman, I regularly cultivated loving-kindness. This night I contemplated and entered into the samādhi of loving-kindness.»

That Elder then said:

«In that case, tonight you entered into a lesser concentration.»

«Why is that?»

«The samādhi of loving-kindness is a lesser concentration.»

Revata then asked the Venerable Sarvagāmin in return:

"Tonight, what Dhamma have you been contemplating?"

Sabbakāmī said:

"Previously, when I was still a layman, I practiced the Dhamma of Emptiness. Tonight I have for the most part entered into the samādhi of Emptiness."

Revata said:

"That being so, tonight the Venerable One has been contemplating the Dhamma of a great person."

"Why is that?"

"The Dhamma of a great person is to enter into the samādhi of Emptiness."

Revata then thought:

"Now is the right time for me to inform the Venerable Sabbakāmī of the causes and conditions I mentioned earlier."

The other monk asked:

"Venerable Elder, is it permissible to take food with two fingers?"

"What is meant by taking food with two fingers?"

"Venerable Sir, after one has eaten enough, having relaxed one's deportment, without performing the act of making leftover food, is it permissible to take food with two fingers?"

He replied:

"It is not permissible to do so."

"Where did the Buddha lay down this rule?"

"At Sāvatthī. Because a monk ate without performing the act of making leftover food, the Buddha laid down this prohibition."

Each matter was presented one by one as above, up to and including the receipt of gold and silver on the Uposatha day and the subsequent delegation of its distribution, as above.

The other monk then said:

"This should not be spoken of to others. There is fear that, with differing views among the people, it may lead to disharmony."

The Elder Sabbakāmī was the first Elder. Sambhūta was the second Elder. Revata was the third Elder. Vāsuka Gāma was the fourth Elder. The Venerable Ānanda was their preceptor.

The Elder Sabbakāmī, being knowledgeable in Saṅgha affairs, then made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now deliberate on the Vinaya Dhamma. This is the formal announcement."

At that time, the monk Pājina said to the monk Pāli:

"You may appoint impartial persons."

The monk Pāli then said:

"The Elder Sabbakāmī, Revata, Yasa, and Sumana are our impartial persons."

The monk Pāli said to the monk Pājina:

"You too should appoint impartial persons."

That monk then said:

"The Elder Sambhūta, Vāsuka Gāma, the Elder Sāḷha, and Khujjasobhita are our impartial persons."

Among them there was a monk named Ajita who had the ability to act as a conciliator. The other monks said:

"This monk's name should be added to the quorum. Why? Here in this place he has served as a conciliator for us."

Therefore, he was added to the quorum.

The Elders then thought: "If we deliberate on this matter within the assembly, there is fear that other disputes may arise, and it will be unclear who speaks rightly and who speaks wrongly. We should therefore make our selection and deliberate in a separate place." Then the Elders thought further, "Where would it be fitting for us to deliberate?" They said, "In the Vālikārāma forest."

At that time, the Elder Sabbakāmī then made the formal announcement:

"Venerable Saṅgha, please listen! These are the monks who have been appointed by the Saṅgha. If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall deliberate on the Vinaya Dhamma in the Vālikārāma forest. Other monks shall not be present. This is the formal announcement."

Having made this announcement, a formal act was then performed, and two or three monks were sent to obtain the consent of the remaining monks and bring it to the Vālikārāma forest.

At that time, the Elder Sabbakāmī gathered the bhikkhu Saṅgha on this occasion. All the Elders assembled. The Elder Sabbakāmī then made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now deliberate on the Vinaya Dhamma. This is the formal announcement."

At that time, Revata made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now question the Elder Sabbakāmī on the Vinaya Dhamma. This is the formal announcement."

The Elder Sabbakāmī then made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now have Revata ask the questions, and I shall answer on the Vinaya Dhamma. This is the formal announcement."

Revata asked:

"Venerable Elder, is the two-finger purification permissible or not?"

The one questioned asked in return:

"What is the two-finger purification?"

"Venerable Elder, after one has eaten enough, having relaxed one's deportment, is it permissible to take food with two fingers and eat it?"

The one questioned replied:

"It is not permissible to do so."

"Where did the Buddha lay down this prohibition?"

"At Sāvatthī. Because a monk ate without performing the act of making leftover food, the Buddha laid down this prohibition."

This is the first matter: not Dhamma, not Vinaya, not the teaching of the Buddha.

After reaching agreement in the separate place, they set down one salākā. Examining each matter in this way one by one, up to the tenth matter, all were found to be not Dhamma, not Vinaya, not the teaching of the Buddha. For each such matter, one salākā was set down. Then those Elders spoke thus:

"We have now reached agreement in this separate place on these ten matters. Now let us examine them in the same manner within the midst of the Saṅgha. Why? So that everyone may know."

All the Elders then proceeded to Vesālī.

The Elder Sabbakāmī assembled the bhikkhu Saṅgha and made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now deliberate on the Vinaya Dhamma. This is the formal announcement."

The Elder Revata then made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now question the Elder Sabbakāmī on this matter. This is the formal announcement."

At that time, the Elder Sabbakāmī then made the formal announcement:

"Venerable Saṅgha, please listen! If it seems the right time to the Saṅgha, and the Saṅgha approves, the Saṅgha shall now have Revata ask about the Vinaya Dhamma, and I shall answer. This is the formal announcement."

Revata then asked:

"Venerable Elder, is the two-finger purification permissible or not?"

Sabbakāmī asked in return:

"What is the two-finger purification?"

"Venerable Elder, after one has eaten enough, having relaxed one's deportment, without performing the act of making leftover food, is it permissible to take food with two fingers and eat it?"

The Elder Sabbakāmī said:

"It is not permissible to do so."

"Where did the Buddha lay down this prohibition?"

"At Sāvatthī. Because a monk ate without performing the act of making leftover food, the Buddha laid down this prohibition."

This is the first matter: not Dhamma, not Vinaya, not the teaching of the Buddha.

Having examined this within the Saṅgha, one salākā was set down. Proceeding in this manner through each matter in turn, up to the tenth matter, all were found to be not Dhamma, not Vinaya, not the teaching of the Buddha.

Upon completing the examination of each matter within the Saṅgha, one salākā was set down for each. At Vesālī, seven hundred arahants assembled to deliberate on the Vinaya Dhamma; therefore this is called the "Council of Seven Hundred for the Deliberation of the Vinaya Dhamma."

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. DHARMAGUPTAKA VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1–2)

Buddhist Studies Editorial Committee, 2002