彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL - FASCICLE 30

FASCICLE 30
Part 5: EXPLANATION OF THE DHARMAS CONCERNING SCHISM IN THE SANGHA, BEDDING, MISCELLANEOUS
DHARMAS, DEPORTMENT, PREVENTING THE UPOSATHA, SEPARATE RESIDENCE, ETC.
Section 9: EXPLANATION OF THE FIVE-HUNDRED-MEMBER RECITATION
At that time, not long after the Blessed One had entered nirvana, the Venerable Mahākāśyapa was staying in the Pavilion Hall on the bank of the Monkey River at Vaiśālī, together with a complete assembly of five hundred elder bhikkhus, all of whom were arhats except the Venerable Ānanda. He addressed the bhikkhus:

“Previously, while traveling from the country of Pāvā to the city of Kuśinagara, midway between the two countries I heard that the Buddha, the Blessed One, had entered parinirvana. At that moment my mind became distraught and I could not control myself. Throughout the villages, bhikkhus, bhikkhunīs, upāsakas, and upāsikās were overwhelmed: some crossed their legs helplessly, while others leapt about weeping and fell headlong to the ground. There was no one who did not lament and cry in sorrow: ‘How swiftly this has happened! What remains for the world? The Eye of the World has been lost!’

“At that time, Bhadrananda, who had arrived there earlier, said to everyone: ‘That old man—that is, the Buddha—was always saying: “You should do this and should not do that; you should train in this and should not train in that.” From now on, we are at last delivered from that hardship. We may do as we please without being compelled. Why, then, are all of you lamenting together?’ When I heard these words, I became still more distressed by their perniciousness. Although the Buddha has entered nirvana, the Vinaya still remains. We should strive together to compile it, lest Bhadrananda and his followers establish a separate faction and destroy the True Dharma.”

The bhikkhus all considered this good and said to the Venerable Kāśyapa:

“The Venerable Ānanda constantly attended upon the Blessed One. He is wise, learned, and has fully retained the treasury of the Dharma. He should now be permitted to join the bhikkhus conducting this recitation.”

Kāśyapa said:

“Ānanda is still at the stage of one in higher training. He may act out of attachment, anger, delusion, or fear, and therefore cannot be admitted.”

At that time, the Venerable Ānanda was staying at Vaiśālī and constantly taught the Dharma day and night to the four assemblies. People came and went almost as though the Buddha were still in the world. The bhikkhu Vṛji was meditating in an upper chamber, but the commotion prevented him from abiding in the samādhis of liberation. He thought:

“Ānanda is still at the stage of higher training. He has work that must be done, yet does not do it; instead, he talks excessively and lives amid commotion.”

Vṛji entered samādhi and contemplated, perceiving what remained to be done. He then thought:

“I should now teach a Dharma that arouses disenchantment, so that Ānanda may thereby awaken.”

Vṛji then went to the Venerable Ānanda and spoke this verse:

The bhikkhus also said to Ānanda:

“You should practice urgently. Mahākāśyapa now wishes to compile the Dharma and Vinaya and will not permit you to be numbered among the reciters.”

After hearing the bhikkhu Vṛji’s verse and learning that Kāśyapa would not admit him among those compiling the Vinaya, Ānanda diligently practiced walking meditation throughout the beginning, middle, and latter portions of the night, contemplating and seeking liberation, yet he still did not attain it. Near the end of the night, after much exertion, his body became weary and he wished to lie down and rest briefly. Just as his head touched the pillow, all his outflows were suddenly extinguished.

When the bhikkhus learned of this, they informed Kāśyapa:

“Ānanda attained liberation last night. He should now be permitted to join the assembly compiling the Vinaya.”

Kāśyapa consented. Kāśyapa then considered the matter comprehensively:

“Where can sufficient food, drink, beds, and bedding be found to support this compilation of the Vinaya? Only the city of Rājagṛha can adequately provide everything.”

Kāśyapa then proclaimed before the Sangha:

“The five hundred arhats here shall spend the rains retreat in the city of Rājagṛha. No one else may go there.”

Having established this regulation, the five hundred arhats went to Rājagṛha. During the first month of summer, they repaired the dwellings and bedding. During the second month, they displayed the wondrous functions of the meditative liberations. In the third month, they assembled in one place.

Proceeding according to the established plan, Kāśyapa made an announcement to the Sangha:

“Venerable Sangha, please listen! I shall now, before the Sangha, question the Venerable Upāli concerning the meaning of the Vinaya. If the Sangha considers the time appropriate, let the Sangha consent. This is the motion.”

The Venerable Upāli also announced to the Sangha:

“Venerable Sangha, please listen! I shall now answer the Venerable Kāśyapa concerning the meaning of the Vinaya. If the Sangha considers the time appropriate, let the Sangha consent. This is the motion.”

Kāśyapa then asked Upāli:

“Where did the Buddha establish the first precept?”

Upāli replied:

“At Vaiśālī.”

He asked again:

“On whose account was it established?”

He replied:

“On account of Sudinna, the son of Kalandaka.”

He asked again:

“Why was it established?”

He replied:

“Because he engaged in sexual intercourse with his former wife.”

He asked again:

“Was there a second formulation?”

He replied:

“Yes. It was because a bhikkhu engaged in sexual intercourse with a female monkey.”

Kāśyapa asked again:

“Where was the second precept established?”

He replied:

“In the city of Rājagṛha.”

He asked again:

“On whose account was it established?”

He replied:

“On account of Dhaniya.”

He asked again:

“Why was it established?”

He replied:

“Because he stole King Bimbisāra’s timber.”

Kāśyapa asked again:

“Where was the third precept established?”

He replied:

“At Vaiśālī.”

He asked again:

“On whose account was it established?”

He replied:

“On account of a large number of bhikkhus.”

He asked again:

“For what deed was it established?”

He replied:

“Because they took one another’s lives.”

Kāśyapa asked again:

“Where was the fourth precept established?”

He replied:

“At Vaiśālī.”

He asked again:

“On whose account was it established?”

He replied:

“On account of the bhikkhus by the Vāgumudā River.”

He asked again:

“For what deed was it established?”

He replied:

“For falsely claiming to have attained a superhuman state.”

After Kāśyapa had similarly questioned him concerning every matter of the Vinaya, he proclaimed before the Sangha:

“This is the Vinaya of the bhikkhus, and this is the Vinaya of the bhikkhunīs. Together they are called the Vinaya Piṭaka.”

Kāśyapa again announced to the Sangha:

“Venerable Sangha, please listen! I now wish, before the Sangha, to question the Venerable Ānanda concerning the Sūtras. If the Sangha considers the time appropriate, let the Sangha consent. This is the motion.”

Ānanda also announced to the Sangha:

“Venerable Sangha, please listen! I shall now answer the Venerable Kāśyapa concerning the meaning of the Sūtras. If the Sangha considers the time appropriate, let the Sangha consent. This is the motion.”

Kāśyapa then asked Ānanda:

“Where did the Buddha teach the Ekottara Sūtra? Where did he teach the Daśottara Sūtra? Where did he teach the Sūtra of the Great Causal Chain, the Saṅgīti Sūtra, the Sūtra on the Fruits of the Ascetic Life, and the Brahmajāla Sūtra? Which sūtras did he teach for bhikkhus? Which did he teach for bhikkhunīs, upāsakas, upāsikās, devas, and devīs?”

Ānanda answered each question according to the place where the Buddha had spoken.

After Kāśyapa had thus questioned him concerning all the Sūtras, he proclaimed before the Sangha:

“These are the long discourses. They shall now be gathered into one collection called the Dīrgha Āgama. These discourses are neither long nor short. They shall now be gathered into one collection called the Madhyama Āgama. These are miscellaneous matters taught for bhikkhus, bhikkhunīs, upāsakas, upāsikās, devas, and devīs. They shall now be gathered into one collection called the Saṃyukta Āgama. These teachings progress numerically from one dharma through eleven dharmas. They shall be gathered into one collection called the Ekottara Āgama. The many other matters that were addressed shall now be gathered into one collection called the Miscellaneous Sūtra Piṭaka.

“We have completed the compilation of the Dharma. Henceforth, what the Buddha did not prohibit should not be arbitrarily prohibited, and what the Buddha did prohibit must not be transgressed. As the Buddha taught, these matters should be reverently studied and practiced.”

Ānanda then said to Kāśyapa:

“I personally attended upon the Buddha and heard him say: ‘After I have entered nirvana, if you wish to dispense with the minor precepts, you are permitted to do so.’”

Kāśyapa immediately asked:

“Which precepts did he mean by the minor precepts?”

Ānanda replied:

“I do not know.”

He asked again:

“Why do you not know?”

He replied:

“Because I did not ask the Blessed One.”

He asked again:

“Why did you not ask?”

He replied:

“At that time, the Buddha was weary, and I feared troubling him.”

Kāśyapa then pronounced his offense:

“Because you did not ask the meaning of this, you committed a duṣkṛta offense. You should acknowledge the offense and confess it.”

Ānanda said:

“Venerable sir! It was not out of disrespect for the precepts that I failed to ask about this matter. I did not dare ask because I feared disturbing the Blessed One. In this matter I do not perceive the characteristic of an offense; nevertheless, out of reverence and faith in the Venerable One, I now confess it.”

Kāśyapa again questioned Ānanda:

“When you mended the Blessed One’s saṅghāṭī, you held it down with your toes. You thereby committed a duṣkṛta offense. You should acknowledge the offense and confess it.”

Ānanda said:

“It was not out of disrespect for the Buddha. There was no one to hold it, so I had to secure it with my foot. In this matter I do not perceive the characteristic of an offense; nevertheless, out of reverence and faith in the Venerable One, I now confess it.”

Kāśyapa again questioned Ānanda:

“You asked the Blessed One three times to allow women to renounce the household life within the True Dharma. You thereby committed a duṣkṛta offense. You should acknowledge the offense and confess it.”

Ānanda said:

“It was not out of disrespect for the Dharma. Mahāprajāpatī Gautamī nurtured the Blessed One until he grew up, renounced the household life, and attained the great path. This kindness had to be repaid, and therefore I made the request three times. In this matter I do not perceive the characteristic of an offense; nevertheless, out of reverence and faith in the Venerable One, I now confess it.”

Kāśyapa again questioned Ānanda:

“When the Buddha was nearing nirvana, he gave you a sign and said: ‘One who has attained the four bases of spiritual power may, if he wishes, remain in the world for a kalpa or for more than a kalpa.’ The Tathāgata had perfected immeasurable states of concentration. Three times he gave you such a sign, yet you did not request the Buddha to remain in the world for a kalpa or for more than a kalpa. You thereby committed a duṣkṛta offense. You should acknowledge the offense and confess it.”

Ānanda said:

“It was not that I did not wish to ask the Buddha to remain long in the world. The evil Māra Pāpīyān obscured my mind, and therefore this occurred. In this matter too I do not perceive the characteristic of an offense; nevertheless, out of reverence and faith in the Venerable One, I now confess it.”

Kāśyapa again questioned Ānanda:

“Previously, the Buddha asked you three times to bring him water, yet you did not offer him water. You thereby committed a duṣkṛta offense. You should also acknowledge the offense and confess it.”

Ānanda said:

“It was not that I did not wish to offer him water. At that time, five hundred carts had passed upstream, and the water was muddy and had not yet cleared. I feared that drinking it would make him ill, so I did not offer it. In this matter too I do not perceive the characteristic of an offense; nevertheless, out of reverence and faith in the Venerable One, I now confess it.”

Kāśyapa again questioned him:

“You permitted women to pay homage to the relics first. You thereby committed a duṣkṛta offense. You should also acknowledge the offense and confess it.”

Ānanda said:

“It was not that I wished women to pay homage to the relics first. I feared that if evening came they would not reach the city in time, and therefore I permitted them to pay homage first. In this matter too I do not perceive the characteristic of an offense; nevertheless, out of reverence and faith in the Venerable One, I now confess it.”

Because Ānanda revered and trusted Mahākāśyapa, he then performed the formal confession of these six duṣkṛta offenses before the Sangha.

Kāśyapa further said to Ānanda:

“If we declare that the rules of training are the minor precepts, other bhikkhus will say that the four pratideśanīya rules are also minor precepts. If we say that even the four pratideśanīya rules are minor precepts, other bhikkhus will say that even the pācittiya rules are minor precepts. If we say that even the pācittiya rules are minor precepts, other bhikkhus will say that even the naiḥsargika-pācittiya rules are minor precepts. With four such opinions, how could a decision be made?”

Kāśyapa further asked:

“If, not knowing which precepts are minor, we arbitrarily discard some of them, the non-Buddhist ascetics will say: ‘The Dharma of the ascetics, the sons of the Śākya, is like smoke. While their teacher was alive, they observed all the prohibitions he established; but after their teacher entered nirvana, they were unwilling to train in them.’”

Kāśyapa then proclaimed before the Sangha:

“We have completed the compilation of the Dharma. Whatever the Buddha did not prohibit should not be arbitrarily prohibited, and whatever he did prohibit must not be transgressed. As the Buddha taught, these matters should be reverently studied and practiced.”

At that time, the Elder Purāṇa was in the southern region. Hearing that the Buddha had entered parinirvana in the city of Kuśinagara and that the elder bhikkhus had gathered in Rājagṛha to discuss the Dharma and Vinaya, he and his retinue arrived in the midst of the assembly in the brief time it takes to bend or extend an arm. He asked the Venerable Mahākāśyapa:

“I have heard that the Buddha entered nirvana and that the senior bhikkhus have all assembled here to discuss the Dharma and Vinaya. Is this true?”

Kāśyapa replied:

“It is true, Venerable sir.”

Purāṇa said:

“Could you recite it again?”

Kāśyapa then recited it again just as it had been discussed.

After the recitation, Purāṇa said to Kāśyapa:

“I personally heard from the Buddha that it was permissible to keep food overnight, cook within a dwelling, cook for oneself, personally carry food to the recipient, personally take and eat fruit, obtain food at a pond, and, when no lay attendant was available to make fruit allowable, remove its seeds oneself and eat it.”

Kāśyapa replied:

“Venerable sir! The Buddha provisionally permitted those seven practices when he was staying at Vaiśālī during a famine, when alms food was difficult to obtain. Later, while still there, he prohibited four of them; and after arriving in Śrāvastī, he prohibited the other three.”

Purāṇa said:

“The Blessed One would not prohibit something and later permit it, nor permit something and later prohibit it!”

Kāśyapa said:

“The Buddha is the Dharma King and sovereign over the Dharma. He may prohibit something and later permit it, or permit something and later prohibit it. What fault could there be in this?”

Purāṇa said:

“I accept the other matters, but I cannot observe these seven.”

Kāśyapa again proclaimed before the Sangha:

“What the Buddha did not prohibit should not be arbitrarily prohibited, and what the Buddha did prohibit must not be transgressed. As the Buddha taught, these matters should be reverently studied and practiced.”

At that time, in Kauśāmbī, the bhikkhu Chanda harassed the Sangha and refused to live in harmony with it. After completing the rains retreat, a bhikkhu went to the Venerable Mahākāśyapa and related the matter in full. Kāśyapa said to Ānanda:

“Go to Kauśāmbī and, in the name of the Buddha and in the name of the Sangha, impose the brahmadaṇḍa upon Chanda.”

Obeying the instruction, Ānanda went there with five hundred bhikkhus. When Chanda heard that Ānanda was arriving with five hundred bhikkhus, he went out to welcome them and asked Ānanda:

“For what purpose have you come here? Surely you do not intend to cause me needless trouble?”

Ānanda said:

“I wish to bring you benefit.”

Chanda asked:

“How will you benefit me?”

Ānanda said:

“In the name of the Buddha and in the name of the Sangha, I shall now impose the brahmadaṇḍa upon you.”

Chanda immediately asked:

“What is called the brahmadaṇḍa?”

Ānanda said:

“The brahmadaṇḍa means that all bhikkhus, bhikkhunīs, upāsakas, and upāsikās shall have no dealings or conversation with you.”

When Chanda heard this, he fainted and fell to the ground. He said to Ānanda:

“Would that not be killing me?”

Ānanda said:

“I personally heard from the Buddha: ‘He will attain the path through me.’ Rise, and I shall teach you the Dharma.”

Chanda composed his mind and rose. Ānanda taught him the sublime Dharma, instructing him in what was beneficial and gladdening him. Chanda then became free from dust and defilement and attained the pure Dharma eye concerning all dharmas.

When the assembly gathered to compile the Dharma and Vinaya, the Elder Ājñāta Kauṇḍinya was the foremost senior elder; Purāṇa was the second senior elder; Dharmika was the third senior elder; Dabba Kāśyapa was the fourth senior elder; Bhadra Kāśyapa was the fifth senior elder; Mahākāśyapa was the sixth senior elder; Upāli was the seventh senior elder; and Anuruddha was the eighth senior elder. Because precisely five hundred arhats—neither more nor fewer—participated in the compilation, it was called the Five-Hundred-Member Recitation of the Dharma Piṭaka.

Section 10: EXPLANATION OF THE SEVEN-HUNDRED-MEMBER RECITATION
One hundred years after the Buddha entered nirvana, the Vṛji bhikkhus at Vaiśālī proposed ten unlawful practices:

1. Salt mixed with ginger and kept overnight may be eaten.
2. Food touched with two fingers may be eaten.
3. After eating, one may sit down again and eat.
4. After going to another village, one may eat.
5. Ghee, oil, honey, and molasses mixed with curds may be consumed.
6. Jalogi liquor may be drunk.
7. One may make a sitting cloth as large or small as one wishes and sit upon it.
8. Following one’s former customary practices is allowable.
9. Seeking consent afterward is allowable.
10. Accepting and storing gold, silver, and money is allowable.

The Vṛji bhikkhus regularly filled an alms bowl with water. On the eighth, fourteenth, and fifteenth days of each month, they gathered and sat in a crowded place, setting the bowl before them and calling it an auspicious object, for the purpose of soliciting donations.

When laymen and laywomen, old and young, passed before them, they would point to the bowl of water and say:

“There is an auspicious object here. You may place robes, bowls, footwear, and medicines into it.”

Those who wished to give did so. Those who did not wish to give criticized them, saying:

“The ascetics, the sons of the Śākya, do not accept or store gold, silver, or money. Even if someone offers these things, they do not so much as look at them. Why, then, do they now do this to solicit donations?”

At that time, the Elder Yaśas, son of Kalandaka, was in the Pavilion Hall beside the Monkey River. He said to the bhikkhus:

“Do not solicit donations in this manner. I personally heard the Buddha teach: ‘If one unlawfully solicits a donation and another gives to the unlawful solicitor, both incur an offense.’”

After speaking to the bhikkhus, he also addressed the laymen and laywomen, old and young:

“You should not make donations in this way. I personally heard the Buddha teach: ‘If one unlawfully solicits a donation or gives to an unlawful solicitor, both incur an offense.’”

After the Vṛji bhikkhus had received gold, silver, and money, they said to Yaśas:

“Venerable sir, you may accept this share.”

Yaśas said:

“I do not accept a share obtained through unlawful solicitation.”

The bhikkhus said again:

“If you will not accept it for yourself, accept it and offer it to the Sangha.”

Yaśas said:

“Since I do not accept it, how could I offer it to the Sangha?”

The bhikkhus then held that, by instructing the laypeople as he had, Yaśas had insulted them. They therefore imposed upon him an act of reconciliation with the laity. After performing the formal act, Yaśas said:

“I personally heard the Buddha teach: ‘If the Sangha imposes an act of reconciliation with the laity, it should appoint one bhikkhu as a companion to accompany the offender when he apologizes to them.’”

The bhikkhus then performed a formal act with one motion and one proclamation, appointing a bhikkhu as his companion to accompany Yaśas to the laypeople’s homes. When Yaśas and his companion arrived, five hundred upāsakas happened to be gathered in one place.

Yaśas said:

“You should understand: What accords with the Dharma, I call Dharma; what does not accord with the Dharma, I call non-Dharma. What accords with the Vinaya, I call Vinaya; what does not accord with the Vinaya, I call non-Vinaya. What the Buddha taught, I call the Buddha’s teaching; what the Buddha did not teach, I say is not the Buddha’s teaching. If what I previously said made the upāsakas angry, I now apologize.”

The upāsakas were greatly astonished and said:

“Venerable sir! When did anything the Venerable One taught us as Dharma, Vinaya, and the Buddha’s teaching make us angry? Why has the Venerable One now come to apologize?!”

Yaśas then said to everyone:

“Once, the Blessed One was staying in the city of Rājagṛha, in Jīvaka’s Mango Grove. At that time, King Bimbisāra and his ministers gathered at the palace gate and discussed this question: ‘Should the ascetics, the sons of the Śākya, accept and store gold, silver, and jewels, and use them in buying and selling?’ Among that large gathering was a minister named Maṇicūḷaka, who said to everyone: ‘You should not raise this question. The ascetics, the sons of the Śākya, should not accept or store gold, silver, and jewels, nor use them in buying and selling.’

“Afterward, Maṇicūḷaka hurried to the Blessed One and reported the matter, asking: ‘Was there any error in the opinion I expressed?’

“The Buddha said: ‘What you said accords with the True Dharma. Why is that? The Tathāgata has always clearly stated that the ascetics, the sons of the Śākya, do not accept or store gold, silver, and jewels, nor use them in buying and selling.’

“The minister Maṇicūḷaka said to the Buddha: ‘I beseech the Blessed One to make it widely known that my opinion was not mistaken.’

“The Buddha said: ‘Excellent!’

“The Buddha then told Maṇicūḷaka: ‘The sun and moon may be obscured by four things—smoke, clouds, dust, and asuras—and therefore fail to shine clearly and brilliantly. Ascetics and brahmins may likewise be obscured by four things: they may fail to abandon sensual desire and engage in sexual conduct; they may indulge in food and drink and be unable to give them up; they may devote themselves to wrong livelihood to sustain their lives; or they may accept and store gold, silver, and jewels and use them in buying and selling.

“‘Whoever regards the five sensual pleasures as allowable also regards accepting and storing gold, silver, and jewels and using them in buying and selling as allowable. Whoever regards accepting and storing gold, silver, and jewels and using them in buying and selling as allowable also regards the five sensual pleasures as allowable. If anyone who has renounced the household life under me and received full ordination regards accepting and storing gold, silver, and jewels and using them in buying and selling as allowable, you may state with certainty that this person has no faith in my Dharma and Vinaya.

“‘Although I have always said that one who needs a cart may use a cart, one who needs an attendant may use an attendant, and that necessities may be used according to need, under no circumstances may one accept and store gold, silver, and jewels or use them in buying and selling.’”

Having said this, Yaśas continued:

“What I said previously was Dharma and non-Dharma, Vinaya and non-Vinaya, the Buddha’s teaching and what was not the Buddha’s teaching, what the Buddha had spoken and what the Buddha had not spoken.”

The upāsakas said:

“How could we fail to believe and delight in those words? At present, here in Vaiśālī, only the Venerable One is truly an ascetic, a son of the Śākya. We beseech the Venerable One to accept our invitation to remain here, so that throughout our lives we may support you with the four requisites.”

Yaśas apologized to the upāsakas and then returned to the monastery with the bhikkhu who had been appointed as the Sangha’s messenger.

The Vṛji bhikkhus asked the messenger bhikkhu:

“Did the bhikkhu Yaśas apologize to the upāsakas?”

He replied:

“He did apologize, but all the laypeople believed the bhikkhu Yaśas’s words. Deeply moved, they said: ‘At present, here in Vaiśālī, only the Venerable One is truly an ascetic.’ They invited him to remain so that they might support him with the four requisites throughout their lives. We, however, gained no benefit at all.”

The Vṛji bhikkhus again accused Yaśas of insulting the Sangha by his previous admonition to the bhikkhus, saying that he had committed a pācittiya offense. They said:

“You must acknowledge the offense and confess it.”

The bhikkhu Yaśas replied:

“I have committed no offense. How could I acknowledge an offense and confess it?”

The Vṛji bhikkhus then convened the Sangha to impose upon him a formal act for refusing to acknowledge an offense. Thereupon Yaśas used his spiritual powers to fly to the country of Pāvā.

At that time, in the town of Pāvā, there were sixty bhikkhus who all dwelt in forest hermitages. They lived with only three robes and on alms food, regularly wore rag robes, and sat in the open. They possessed the three knowledges and six superknowledges and were all disciples of the Venerable Ānanda. Together they flew to Vaiśālī.

When Yaśas saw them, he placed his robes and bowl in the air as though setting them upon the ground, greeted the bhikkhus, clearly explained the ten unlawful practices of the Vṛji bhikkhus, and proposed:

“Venerable ones, we should discuss the Dharma and Vinaya together and put an end to these unlawful practices. We must not allow the Vṛji bhikkhus to destroy the True Dharma.”

The bhikkhus agreed that they wished to put an end to them together.

There were also thirty bhikkhus of the Sangha in the town of Pāvā who likewise agreed. They too were disciples of the Venerable Ānanda. In the country of Mathurā, Yaśas and the sixty bhikkhus had also discussed this matter, saying:

“If these thirty bhikkhus agree with us, we shall surely be able to end that evil in accordance with the Dharma.”

After discussing it, they flew together to those bhikkhus and related the entire matter as above. All there agreed that they wished to put an end to the unlawful practices that had arisen.

There were another thirty bhikkhus in the town of Pāvā who heard of the matter and also agreed as above. They too were disciples of the Venerable Ānanda. In the town of Āḷavī, Yaśas and the ninety bhikkhus again discussed the matter, then went to the various places and clearly related everything as above. Everywhere they went, the bhikkhus agreed and wished to put an end to those unlawful practices.

At that time, the Elder Sambhūta was on Mount Ahogaṅga. Yaśas and the one hundred and twenty bhikkhus again discussed the foregoing matter, then went to the various places there and explained the unlawful practices as above. Everywhere, the bhikkhus agreed and wished to end them.

At that time, the Elder Revata was in the city of Kauśāmbī. He had attained the samādhi of loving-kindness and had a large retinue. Yaśas and the one hundred and twenty-one bhikkhus discussed the foregoing matter together and then went to the various places there, explaining the unlawful practices as stated above. Everywhere, the bhikkhus agreed and wished to put an end to them.

When the Vṛji bhikkhus heard that Yaśas had gone to Revata at Kauśāmbī, they loaded a boat with robes, bowls, and other requisites for ascetics and also went there, intending to bribe him and seek his support.

On the boat was a Vinaya-holding bhikkhu named Sāḷha, who privately thought:

“Do the Vṛji bhikkhus act in accordance with the Dharma or not?”

Examining the matter in light of the Sūtras and Vinaya, he saw that their conduct did not accord with the Dharma. At that moment, a deity in the sky proclaimed three times:

“The conduct of the Vṛji bhikkhus is unlawful. It is unlawful in precisely this way, just as you have perceived.”

When the Vṛji bhikkhus reached Kauśāmbī, they disembarked together and went to the Elder Revata, saying:

“We have brought many requisites for ascetics to present to the Elder. May the Elder kindly accept them.”

Revata replied:

“My robes and bowl are sufficient. I need nothing more.”

The Vṛji bhikkhus said again:

“If the Elder will not accept much, please accept a little.”

Revata said:

“My robes and bowl are already sufficient. I should not accept anything from you and thereby act contrary to the True Dharma.”

Revata had a disciple named Dharma who attended upon him daily. The Vṛji bhikkhus went to this disciple and said:

“We have requisites for ascetics. If you lack anything, take whatever you need.”

Revata’s disciple said:

“I have everything and lack nothing.”

The Vṛji bhikkhus said again:

“When the Buddha was alive, people came to make offerings to him. If the Buddha did not accept them, they offered them to Ānanda, and Ānanda accepted them all. When Ānanda accepted them, it was the same as the Buddha accepting them.”

Hearing this, Dharma accepted one item.

After accepting it, he asked:

“For what purpose did you insist that I accept your offering?”

The Vṛji bhikkhus said:

“We wish you to speak to your preceptor on our behalf and ask him to use his influence to support us. Do not let Yaśas destroy our Dharma and Vinaya.”

Dharma then went to his preceptor on their behalf and said:

“Preceptor, please support the Vṛji bhikkhus.”

His preceptor replied:

“I cannot support those who act unlawfully.”

Dharma said again:

“Please consider the matter carefully.”

Revata said:

“You are now urging me to support those who act unlawfully. Therefore, you are no longer my disciple. From now on, do not attend upon me, and I shall no longer speak with you.”

Ashamed and frightened, Dharma went to the Vṛji bhikkhus. They asked him:

“Does your preceptor support our position?”

Dharma replied:

“No. Unexpectedly, because of you, my teacher rebuked me, refused to speak with me, and expelled me.”

The Vṛji bhikkhus asked:

“How old are you now?”

He replied:

“Twenty years.”

They said:

“With your seniority and virtue, why should you fear that he will not speak to you or that he will expel you?”

After these events, the Elder Revata thought:

“If I put an end to those unlawful practices here, those who caused the matter will certainly revive them. I should now go to Vaiśālī with the assembly and put an end to them there.”

Having thought this, he departed with the great assembly, including the community from Vaiśālī.

In that city there was already a bhikkhu named Sabbakāmin. Among the ascetics, the sons of the Śākya, throughout Jambudvīpa, he was the foremost senior elder. He had attained arhatship and possessed the three knowledges and six superknowledges. He was also the foremost disciple of the Venerable Ānanda.

While they were still outside the monastery, Yaśas said to Revata:

“Venerable sir, please go to the senior elder’s room, spread out bedding, and spend the night there. On that occasion, explain the entire matter to him. Early tomorrow morning, I too shall come to inquire after the elder.”

When everyone had reached the monastery, the senior elder prepared bathing water and drinking water for use after noon. Revata went alone into the senior elder’s room, spread out bedding, and spent the night there.

During the night, Revata thought:

“This Elder Sabbakāmin is old and frail, yet he still diligently practices sitting meditation throughout the night. How could I permit myself to rest?”

The Elder Sabbakāmin likewise thought:

“This visiting bhikkhu is weary from traveling and has also been occupied with bathing and washing, yet he continues to sit in meditation and practice the path throughout the night. How could I now rest at ease?”

Thus, each encouraged the other, and both sat in meditation throughout the night.

At the end of the night, Sabbakāmin asked Revata:

“In which concentration did you chiefly abide tonight?”

Revata said:

“By nature, I am inclined toward loving-kindness, and tonight I chiefly abided in that concentration.”

Sabbakāmin said:

“That is a coarse concentration.”

He then asked:

“Are you an arhat?”

Revata replied:

“Yes.”

Revata then asked Sabbakāmin:

“In which concentration did the senior elder chiefly abide tonight?”

Sabbakāmin said:

“By nature, I delight in contemplating emptiness, and tonight I chiefly abided in that concentration.”

Revata said:

“This is the practice of a great person. Why is that? The samādhi of emptiness is the Dharma of a great person.”

He then asked:

“Is the senior elder an arhat?”

He replied:

“Yes.”

When the night had passed, the bhikkhu Yaśas came before the room and snapped his fingers. The senior elder opened the door, and Yaśas entered and exchanged greetings with him. After the greetings, Revata asked Sabbakāmin:

“Is salt mixed with ginger and kept overnight allowable or not?”

Sabbakāmin said:

“This matter should be asked before the Sangha. If you ask me privately, I fear that those who act unlawfully will accuse me of partiality and refuse to admit me among those discussing the Dharma and Vinaya.”

Revata then wished to discuss the Vinaya, but because there was much noisy talk, he announced to the Sangha:

“Today we wish to discuss the Dharma and Vinaya together, but because there is so much noisy talk, no decision can be reached. Each of the two parties should select four members of the Sangha, and through a formal act with one motion and one proclamation appoint them to adjudicate the matter.”

First, the Vṛji bhikkhus selected four:

The bhikkhus of the town of Pāvā also selected four:

After the Sangha had appointed the senior elders, they discussed together:

“What place is spacious, open, and quiet, where we may discuss the Dharma and Vinaya together?”

Having examined all the places, they found that the finest was the park donated by the woman Vālikā. Revata then instructed Dharma to go there and prepare the seats, and to withdraw when the senior elders arrived. Obeying the instruction, Dharma went and prepared the seats.

The senior elders arrived and sat down in order. The council began. Revata asked the Elder Sabbakāmin:

“Is salt mixed with ginger and kept overnight allowable or not?”

He replied:

“It is not allowable.”

Revata asked again:

“Where was this prohibited?”

He replied:

“It was prohibited in the city of Rājagṛha.”

He asked again:

“On whose account was it prohibited?”

He replied:

“On account of a forest-dwelling bhikkhu.”

He asked again:

“What offense is committed?”

He replied:

“The pācittiya offense of keeping food overnight.”

Revata said:

“This is Dharma, this is Vinaya, and this is the Buddha’s teaching. The practice of the Vṛji bhikkhus is non-Dharma, non-Vinaya, and not the Buddha’s teaching.”

He ordered that the first tally be withdrawn.

Revata asked again:

“Is eating food by touching it with two fingers allowable or not?”

The senior elder asked:

“What does it mean to eat food by touching it with two fingers? Is it allowable?”

Revata said:

“After a bhikkhu has finished eating, he eats again by touching the food with two fingers.”

He replied:

“It is not allowable.”

Revata asked again:

“Where was this prohibited?”

He replied:

“In the city of Rājagṛha.”

He asked again:

“On whose account was it prohibited?”

He replied:

“On account of Bhadrananda.”

He asked again:

“What offense is committed?”

He replied:

“Eating without performing the procedure for leftover food constitutes a pācittiya offense.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the second tally be withdrawn.

Sitting down again and being permitted to eat, and going to another village and being permitted to eat, were adjudicated in the same way. He ordered that the third and fourth tallies be withdrawn.

Revata asked again:

“What of drinking ghee, oil, honey, and molasses mixed with curds?”

Revata said:

“It means drinking it at an improper time.”

The reply was:

“It is not allowable.”

He asked again:

“Where was this prohibited?”

He replied:

“In the city of Śrāvastī.”

He asked again:

“On whose account was it established?”

He replied:

“On account of Kāḷudāyin.”

He asked again:

“What offense is committed?”

He replied:

“Eating at an improper time constitutes a pācittiya offense.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the fifth tally be withdrawn.

Revata asked again:

“Is jalogi liquor allowable or not?”

The senior elder asked:

“What is jalogi liquor?”

Revata said:

“It is liquor that has begun to ferment but has not yet matured.”

He replied:

“It is not allowable.”

He asked again:

“Where was this prohibited?”

He replied:

“At Kauśāmbī.”

He asked again:

“On whose account was it established?”

He replied:

“On account of Svāgata.”

He asked again:

“What offense is committed?”

He replied:

“Drinking liquor constitutes a pācittiya offense.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the sixth tally be withdrawn.

Revata asked again:

“Is making a sitting cloth as large or small as one wishes allowable or not?”

He replied:

“It is not allowable.”

He asked again:

“Where was this prohibited?”

He replied:

“In the city of Śrāvastī.”

He asked again:

“On whose account was it established?”

He replied:

“On account of Kāḷudāyin.”

He asked again:

“What offense is committed?”

He replied:

“A pācittiya offense.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the seventh tally be withdrawn.

Revata asked again:

“Is following one’s former customary practices allowable or not?”

The senior elder asked:

“What does following one’s former customary practices mean?”

Revata said:

“It means continuing practices from the time when one was a layperson.”

The senior elder said:

“Some customary practices may be accepted, while others may not be accepted.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the eighth tally be withdrawn.

Revata asked again:

“Is seeking consent afterward allowable or not?”

The senior elder asked:

“What does seeking consent afterward mean?”

Revata said:

“It means separately performing a formal act and, only after the matter has been completed, seeking the consent of others.”

He replied:

“It is not allowable.”

He asked again:

“Where was this prohibited?”

He replied:

“In the country of Campā.”

He asked again:

“On whose account was it prohibited?”

He replied:

“On account of the group of six bhikkhus.”

He asked again:

“What offense is committed?”

He replied:

“It depends upon the formal act performed.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the ninth tally be withdrawn.

Revata asked again:

“Is accepting and storing gold, silver, and money allowable or not?”

He replied:

“It is not allowable.”

He asked again:

“Where was this prohibited?”

He replied:

“In the city of Rājagṛha.”

He asked again:

“On whose account was it established?”

He replied:

“On account of Nanda and Bhadrananda.”

He asked again:

“What offense is committed?”

He replied:

“Accepting and storing gold, silver, and money constitutes a naiḥsargika-pācittiya offense.”

Revata said:

“This is Dharma ... through to the statement: ‘It is not the Buddha’s teaching.’”

He ordered that the tenth tally be withdrawn.

After the questioning was completed, they returned and convened the Sangha. Before the great assembly, Revata again asked each question exactly as he had asked Sabbakāmin, withdrawing the first tally through the tenth tally. To conclude the matter, Revata proclaimed:

“We have completed the discussion of the Vinaya. Whatever the Buddha did not prohibit must not be arbitrarily prohibited, and whatever the Buddha did prohibit must not be transgressed. As the Buddha taught, these matters must be reverently studied and practiced.”

At that time, those participating in this discussion of the Dharma and Vinaya included Sabbakāmin, the foremost senior elder, who had one hundred and thirty-six rains; Revata, the second senior elder, who had one hundred and twenty rains; Sambhūta, the third senior elder; and Yaśas, the fourth senior elder, each of whom had one hundred and ten rains. Altogether there were precisely seven hundred arhats—neither more nor fewer—and therefore it was called the Seven-Hundred-Member Recitation of the Dharma.