四分律

Translated, revised, and annotated by

Thích Nguyên Chứng and Thích Đức Thắng

CHAPTER III

THE COUNCIL OF FIVE HUNDRED

[966a19] After the Blessed One attained parinirvana in the sala grove,^[1] in the park of the Mallas,^[2] at Kusinagara,^[3] the Mallas washed the Buddha’s relics,^[4] wrapped them in clean cotton cloth, and then successively wound five hundred layers of fabric around them. They placed them in an iron casket, filled it with fragrant oil, set the relics within, and closed the lid. They then made an outer coffin of wood and placed the iron casket inside it. Beneath it, they piled a heap of fragrant wood. At that time, the chief of the Mallas took a flame to light it, but the devas immediately caused the fire to go out. Other prominent sons of the Mallas took turns holding great torches to light it, but the devas extinguished every flame. Anuruddha said to the Mallas:

“Do not trouble yourselves further. The devas are extinguishing your fires.”

They asked Anuruddha:

“Venerable sir, why are the devas extinguishing the fires?”

Anuruddha replied:

“Because the Elder Mahakasyapa, together with a great company of five hundred bhiksus, is presently on his way here and is still between the lands of Pava and Kusinagara. The Elder thought, ‘Might I see the Buddha’s relics before they are cremated?’ The devas knew this thought in Kasyapa’s mind, and therefore extinguished the fires.”

The Mallas said:

“Venerable Anuruddha, we shall now suspend the cremation for the time being, in accordance with the devas’ wishes.”

At that time, Mahakasyapa and the great Sangha of five hundred bhiksus were traveling along the road between those two lands. They encountered a Nirgrantha^[5] carrying a branch of mandara flowers^[6] and coming from the place where the Blessed One had attained nirvana. Kasyapa saw him and asked:

“Where have you come from?”

The man replied:

“I have come from the city of Kusinagara.”

Kasyapa asked again:

“Do you know our Blessed One?”

He replied:

“I do.”

Kasyapa asked further:

“Is he still in the world?”

He replied:

“He is no longer in the world. He entered nirvana seven days ago. I have come from there carrying this flower branch.”

When Kasyapa heard this, he was grieved. Among the company were bhiksus who had not yet abandoned desire. When they heard that the Blessed One had entered nirvana, they threw themselves to the ground. Just as a tree whose roots have been cut falls down, so too did those who had not yet abandoned desire. They lamented, weeping:

“Alas! Why has the Well-Gone One entered nirvana so soon? Alas! Why has the radiant eye of the world been extinguished so quickly? Alas! How could the True Dharma that we have received and followed come to an end?”

Some rolled upon the ground. Like logs, those bhiksus who had not yet abandoned desire rolled about, grieving, weeping, and lamenting:

“Alas! Why has the Well-Gone One entered nirvana so soon?”

At that time, Bhadrananda the Sakyan^[7] was also among the assembly. He said to the bhiksus:

“Enough! Elders, do not weep any longer, and do not grieve excessively. We have now been freed from that old Mahallaka.^[8] While he was alive, he was always instructing us: ‘This is proper; this is improper. You must do this; you must not do that.’ Now we are free to act according to our own wishes. If we wish to do something, we may do it; if we do not wish to do it, we need not.”

When Mahakasyapa heard this, he was displeased and said to the bhiksus:

“Rise! Quickly take up your robes and bowls so that we may see the Blessed One’s relics before they are cremated.”

When the bhiksus heard Kasyapa’s words, they hurriedly gathered their robes and bowls and departed. Mahakasyapa and the five hundred bhiksus reached Kusinagara, left the city, crossed the Hiranyavati River,^[9] and went to the Makutabandhana Shrine,^[10] where the Venerable Ananda was staying. Mahakasyapa said:

“Ananda, I wish to see the Blessed One’s relics before they are cremated.”

The Venerable Ananda replied:

“It will be very difficult to see the Blessed One’s relics before they are cremated. Why is that? The Blessed One’s relics have already been washed and wrapped in new cotton cloth, then successively wound in five hundred layers of fabric. They have been placed in an iron casket filled with fragrant oil, which has then been placed inside a wooden outer coffin. Beneath that coffin is piled a heap of fragrant wood, which is now about to be ignited. Therefore, it will be difficult to see them.”

Mahakasyapa then slowly approached the iron casket containing the Buddha’s relics. At that moment, the casket and the outer coffin opened by themselves, and the Blessed One’s feet appeared. Mahakasyapa saw that the wheel marks on the soles of the Blessed One’s feet were stained, and he asked the Venerable Ananda:

“The Blessed One’s countenance was noble and beautiful, and his body was golden in color. Who stained the wheel marks on the soles of his feet?”

The Venerable Ananda replied to Mahakasyapa:

“Venerable Kasyapa, a woman’s^[11] heart is tender. As she paid homage to the Blessed One, she wept. Her tears fell upon his feet, and when she grasped them with her hands, she stained them.”

When Mahakasyapa heard this, he was displeased, and then paid homage at the Blessed One’s feet. The bhiksus, bhiksunis, upasakas, upasikas, devas, and the great assembly all likewise paid homage at the Blessed One’s feet. The Blessed One’s feet then withdrew into the iron casket and were no longer visible. Mahakasyapa mournfully uttered verses and circumambulated the iron casket seven times. Then, without anyone setting it alight, the fire ignited by itself.

After paying homage at the cremation of the relics, Mahakasyapa assembled the Bhiksu Sangha on account of this incident and related:

“While traveling here, I heard Bhadrananda say to the bhiksus: ‘Enough! Elders, do not weep any longer, and do not grieve excessively. We have now been freed from that old Mahallaka. While he was alive, he was always instructing us: This is proper; this is improper. You must do this; you must not do that. Now we are free to act according to our own wishes. If we wish to do something, we may do it; if we do not wish to do it, we need not.’”

Mahakasyapa said:

“Let us now recite the Dharma and Vinaya together. Do not allow the non-Buddhist ascetics to make further disparaging remarks, saying, ‘The Dharma and Vinaya of the ascetic Gautama are like smoke. While that Blessed One was alive, everyone trained together in the precepts. Now that he is gone, no one trains in the precepts any longer.’ Elders, you should now select learned and wise bhiksus who are arhats.”

They then selected four hundred and ninety-nine bhiksus, all of whom were learned and wise arhats. The bhiksus proposed:

“The Venerable Ananda should be selected as one of this number.”

Mahakasyapa said:

“Do not select Ananda as one of them.”

They asked:

“Why?”

He replied:

“Because Ananda still has attachment, aversion, fear, and delusion. One who has attachment, aversion, fear, and delusion should not be selected as one of them.”

The bhiksus then said:

“The Venerable Ananda attended upon^[12] the Buddha, constantly followed the Buddha, and personally received the teachings from the Blessed One. Wherever questions or doubts arose, the Venerable Ananda certainly asked the Blessed One about them. Therefore, he should be selected as one of this number.”

The Venerable Ananda was then selected as one of them.

The bhiksus all thought, “Where should we assemble to recite [967a1]the Dharma and Vinaya, in a place where food and lodging will be fully available and in no way lacking?” They all said, “Only the city of Rajagrha is a place where dwellings, food, and lodging are fully and abundantly available. We should now go there and assemble to recite the Dharma and Vinaya.”

Mahakasyapa then made the formal motion:

“Venerable Sangha, please listen! These bhiksus have been appointed by the Sangha. If it is the proper time for the Sangha, and the Sangha approves, the Sangha shall now go to the city of Rajagrha and assemble to recite the Dharma and Vinaya. This is the motion.”

After making the motion, they all went to Vaisali.

At that time, while Ānanda was traveling, he came to a secluded place and thought to himself, “Suppose a newborn calf, still suckling milk, were to travel together with five hundred full-grown oxen. I am now just like that. I am still one in training, with work yet to be done,^[13] yet I travel together with five hundred arhats!”

The Elders then all arrived at Vaiśālī. Ānanda was also staying at Vaiśālī. Bhikkhus, bhikkhunīs, upāsakas, upāsikās, kings, great ministers, brahmins, and followers of other paths all came to pay their respects. A great multitude assembled.

At that time, there was a Vajjiputtaka bhikkhu^[14] possessed of great spiritual power. He had attained the divine eye and could know the thoughts of others. He reflected, “Ānanda is now also staying at Vaiśālī. Bhikkhus, bhikkhunīs, upāsakas, upāsikās, kings and great ministers, brahmins, and followers of other paths all come to pay their respects. A great multitude has assembled. I should now contemplate whether Ānanda is one who still has desire or one who is free from desire.” Having contemplated, he knew that Ānanda was one who still had desire, not one free from desire. The bhikkhu further thought, “I should now cause Ānanda to give rise to disenchantment.” Wishing to cause Venerable Ānanda to give rise to disenchantment, the Vajjiputtaka spoke this verse:

Beneath a tree, in a secluded place,

Direct your thoughts toward nirvana.

Practice seated meditation without heedlessness.

What purpose is served by speaking so much?

When Venerable Ānanda heard the Vajjiputtaka bhikkhu teach the Dharma of disenchantment, he immediately withdrew to dwell alone, striving diligently and without heedlessness, tranquil and undisturbed. This was an extraordinary quality^[15] of Ānanda. At that time, Venerable Ānanda spread out a corded bed in the open and practiced walking meditation for nearly the entire night. Near dawn, when the first signs of daylight were about to appear, his body became weary, and he thought, “I am now exceedingly weary; I should sit for a while.” Having thought this, he sat down and then inclined his body to lie down. In that instant, before his head had reached the pillow, his mind suddenly attained undefiled liberation. This was an extraordinary quality of Venerable Ānanda.

After Ānanda attained arhatship, he spoke this verse:

Learned in much, I have spoken much,

And constantly attended upon the Blessed One.

Having now brought birth and death to an end,

Gautama^[16] wishes to lie down.

The bhikkhus traveled from Vaiśālī to Rājagṛha and said:

“Before reciting the Dharma and Vinaya, what should we do? Should we first prepare the dwellings and bedding, or should we first recite the Dharma and Vinaya?”

They all said that they should first repair the dwellings and bedding.

Then, on account of this matter, Mahākāśyapa assembled the Bhikkhu Sangha. Among them, Dahīra Kāśyapa was the senior Elder. Elder Bāvana was the second senior Elder.^[17] Mahākāśyapa was the third senior Elder. Elder Mahācunda was the fourth senior Elder.

At that time, Mahākāśyapa, knowing that the Sangha had assembled for its formal act, made this motion:

“Venerable Sangha, please listen! If it is the proper time for the Sangha, and the Sangha approves, the Sangha shall now assemble to recite the Dharma and Vinaya. This is the motion.”

Venerable Ānanda then rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said to Mahākāśyapa:

“I heard directly from the Buddha and remember that the Buddha said, ‘From now on, I permit the bhikkhus to dispense with the lesser and minor precepts.’”^[18]

Kāśyapa asked Ānanda:

“Did you ask the Blessed One which precepts were the lesser and minor precepts?”

Venerable Ānanda replied:

“At that time I was overcome by sorrow and forgot to ask him about it.”

The bhikkhus all said:

“Come here. I shall tell you which are the lesser and minor precepts.”

Some said that, apart from the four pārājika rules, all the others were lesser and minor precepts. Some said that, apart from the four pārājika rules and the thirteen matters, all the others were lesser and minor precepts. Some said that, apart from the four pārājika rules, the thirteen matters, and the two indeterminate rules, all the others were lesser and minor precepts. Some said that, apart from the four pārājika rules, the thirteen matters, the two indeterminate rules, and the thirty matters, all the others were lesser and minor precepts. Some said that, apart from the four pārājika rules through the ninety matters, all the others were lesser and minor precepts. Mahākāśyapa said to the bhikkhus:

“Elders! Each person in the assembly now gives a different account, and we do not know which precepts are the lesser and minor precepts. From now on, we should together establish this rule: ‘Whatever the Buddha did not previously prohibit, we should not now prohibit. Whatever the Buddha previously prohibited, we should not now abolish. We should train in accordance with what the Buddha prescribed.’”

The entire assembly established this rule accordingly.

Mahākāśyapa^[19] said to Ānanda:

“You were the first to request that the Buddha permit women to renounce the household life within the Buddha Dharma. You have committed a duṣkṛta offense. You should now confess it.”

Venerable Ānanda replied:

“Venerable sir, I did not do this intentionally. Mahāprajāpatī rendered great kindness to the Buddha. After the Buddha’s mother passed away, she nurtured and raised the Blessed One. Venerable sir, in this matter I do not myself perceive that I committed an offense. Nevertheless, out of reverence and trust in you, Venerable sir, I confess it.”

Venerable Kāśyapa again said:

“You caused the Blessed One to ask you three times to become his attendant, yet you said that you would not do so. You committed a duṣkṛta offense. You should now confess it.”

Venerable Ānanda replied to Mahākāśyapa:

“I did not do this intentionally. Because attending upon the Buddha is an extremely difficult task, I said that I was unable to do it. In this matter, I do not myself perceive that I committed an offense. Nevertheless, out of reverence and trust in you, Venerable sir, I confess it.”

Venerable Kāśyapa again said:

“When you mended the Buddha’s saṅghāṭī robe, you held it down with your foot while sewing it. You committed a duṣkṛta offense. You must now confess it.”

Ānanda replied to Venerable Kāśyapa:

“I did not do this intentionally. I did not act in this way out of contempt or disrespect. Because there was no one to hold it, I had to act as I did. In this matter, I do not myself perceive that I committed an offense. Nevertheless, out of reverence and trust in you, Venerable sir, I confess it.”

Kāśyapa said:

“When the Blessed One wished to enter nirvana, he spoke to you three times. You did not request the Blessed One to remain in the world for a kalpa or for longer than a kalpa, so that countless beings might receive benefit, out of compassion for the world and for the welfare and happiness of devas and human beings. You committed a duṣkṛta offense. You must now confess it.”

Venerable Ānanda said:

“Venerable Kāśyapa, I did not do this intentionally. Māra clouded my mind, causing me not to request the Buddha to remain in the world longer. In this matter, I do not myself perceive that I committed an offense. Nevertheless, out of reverence and trust in you, Venerable sir, I confess it.”

Kāśyapa again said:

“When the Blessed One told you to fetch water, you did not fetch it. You committed a duṣkṛta offense. You must now confess it.”

Ānanda said:

“I did not do this intentionally. At that time, five hundred carts had crossed upstream, making the water turbid. Fearing that the Blessed One might become ill if he drank it, I did not fetch it.”

Kāśyapa said:

“Had you fetched it at that time, either through the Buddha’s awe-inspiring spiritual power or through the intervention of the devas, the water would have become clear.”

Ānanda said:

“In this matter, I do not myself perceive that I committed an offense. Nevertheless, out of reverence and trust in you, Venerable sir, I confess it.”

Kāśyapa again said:

“You did not ask the Blessed One which precepts were the lesser and minor precepts. You committed a duṣkṛta offense. You should now confess it.”

Ānanda said:

“I did not do this intentionally. At that time I was overcome by sorrow and did not remember to ask the Blessed One which precepts were the lesser and minor precepts. In this matter, I do not myself perceive that I committed an offense. Nevertheless, out of reverence and trust in you, Venerable sir, I confess it.”

Kāśyapa again said:

“You did not prevent the women from defiling the Buddha’s feet. You committed a duṣkṛta offense. You must now confess it.”

Venerable Ānanda said:

“I did not do this intentionally. Rather, because the woman was tenderhearted, when she paid homage at the Buddha’s feet, [968a1] she wept and shed tears. She wiped them away with her hand and soiled the Buddha’s feet. In this matter, I do not perceive that I have committed an offense. Nevertheless, out of reverence and faith in the Venerable One, I now confess and repent.”

At that time, Mahakasyapa made this formal motion:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, and the Sangha consents, the Sangha will now question Upali concerning the Dharma and Vinaya. This is the formal motion.”

Upali then made this formal motion:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, and the Sangha consents, the Sangha will now have the Elder Kasyapa question me, and I shall answer. This is the formal motion.”

Mahakasyapa then asked:

“Where did the occasion for the first parajika precept arise? Who was the first to violate it?”

Upali replied:

“The occasion first arose at Vaisali. Sudinna, the son of Kalandaka, was the first to violate it.”

“Where did the occasion for the second precept first arise?”

“At Rajagriha. The bhikkhu Dhaniya,^[20] son of a potter, was the first to violate it.”

He asked again:

“Where did the occasion for the third precept first arise?”

“At Vaisali. The bhikkhus dwelling by the Vaggumuda River were the first to violate it.”

He asked again:

“Where did the occasion for the fourth precept first arise?”

“At Vaisali. The bhikkhus dwelling by the Vaggumuda River were the first to violate it.”

He asked again:

“Where did the occasion for the first Sanghadisesa precept first arise?”

“In the country of Sravasti. Kaludayin was the first to violate it.”

Thus, in succession, each was explained according to the place where its occasion first arose, as stated in the preceding section.

He asked again:

“Where did the occasion for the first indeterminate rule first arise?”

“In the country of Sravasti. Kaludayin was the first to violate it.”

The second rule was likewise.

He asked again:

“Where did the occasion for the nissaggiya pacittiya rules first arise?”

“In the country of Sravasti. The group of six bhikkhus were the first to violate them.”

Thus, in succession, they were explained as stated in the preceding section.

He asked again:

“Where did the occasion for the pacittiya rules first arise?”

“At Kapilavastu. The Sakyan bhikkhu Hatthaka was the first to violate one.”

Thus, in succession, they were explained as stated in the preceding section.

He asked again:

“Where did the occasion for the patidesaniya rules first arise?”

“In the country of Sravasti. The bhikkhuni Uppalavanna was the occasion.”

The second, third, and fourth were as stated in the preceding section.

He asked again:

“Where did the occasion for the first rule of training first arise?”

“In the country of Sravasti. The group of six bhikkhus were the first to violate it.”

Thus, in succession, they were explained as stated in the preceding section.

The rules exclusive to bhikkhunis were as stated in the Vinaya.

He asked again:

“Where did the occasion for first permitting higher ordination arise?”

“At Varanasi, in connection with the five bhikkhus.”

He asked again:

“Where was the recitation of the precepts first permitted?”

“At Rajagriha, on account of the young bhikkhus.”

He asked again:

“Where was the rains retreat first permitted?”

“In the country of Sravasti. The group of six bhikkhus were the occasion.”

He asked again:

“Where did the occasion for the first invitation ceremony arise?”

“In the country of Sravasti. The group of six bhikkhus were the occasion.”

In this manner, the questioning proceeded in succession as far as the Vinaya Ekottara.

At that time, they gathered all matters pertaining to bhikkhus into one collection and called it the “Bhikkhu Vinaya.” They gathered all matters pertaining to bhikkhunis into one collection and called it the “Bhikkhuni Vinaya.” They gathered all teachings concerning ordination into one collection and called it the “Ordination Khandhaka.” They gathered all teachings concerning the uposatha into one collection and called it the “Uposatha Khandhaka.” They gathered all teachings concerning the rains retreat into one collection and called it the “Rains Retreat Khandhaka.” They gathered all teachings concerning the invitation ceremony into one collection and called it the “Invitation Khandhaka.” They gathered all teachings concerning the use of leather into one collection and called it the

“Leather Khandhaka.” They gathered all teachings concerning robes into one collection and called it the “Robe Khandhaka.” They gathered all teachings concerning the use of medicines into one collection and called it the “Medicine Khandhaka.” They gathered all teachings concerning the kathina robe into one collection and called it the “Kathina Robe Khandhaka.” The two Vinayas, all the Khandhakas, the sections, and the Vinaya Ekottara were gathered together and called the “Vinaya Pitaka.”

Mahakasyapa then made this formal motion:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, and the Sangha consents, the Sangha will now question Ananda concerning the Dharma and Vinaya. This is the formal motion.”

The Venerable Ananda then made this formal motion:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, and the Sangha consents, the Sangha will now have Mahakasyapa question me, and I shall answer. This is the formal motion.”

The Venerable Kasyapa then asked Ananda:

“Where was the Brahmajala Sutra^[21] spoken? Where was the Ekottara^[22] spoken? Where was the Dasuttara^[23] spoken? Where was the sutra concerning the formation and destruction of the world^[24] spoken? Where was the Sangiti Sutra^[25] spoken? Where was the Mahanidana Sutra^[26] spoken? Where was the Sutra on the Questions of Sakra, Lord of the Devas,^[27] spoken?”

The Venerable Ananda answered each question as recorded in the Dirgha Agama.

They then gathered all the long discourses together and called the collection the “Dirgha Agama,” and all the middle-length discourses together and called the collection the “Madhyama Agama.” The teachings arranged from one topic through ten topics, and from ten topics through eleven topics, were called the “Ekottara.” Teachings pertaining to bhikkhus, bhikkhunis, upasakas, upasikas, devas, Sakra, Mara, and Brahma kings were selected^[28] and gathered together, and the collection was called the “Samyukta Agama.”

The Itivrittaka Sutra,^[29] Jataka Sutra,^[30] Sutra of Excellent Causes and Conditions,^[31] Vaipulya Sutra,^[32] Sutra of Unprecedented Things,^[33] Avadana Sutra,^[34] Upadesa Sutra,^[35] Sutra on Phrases and Their Meanings,^[36] Dhammapada Sutra,^[37] Parayana Sutra,^[38] Sutra of Miscellaneous Questions,^[39] and Sutra of Noble Verses^[40]—sutras such as these were gathered together to form the Miscellaneous Pitaka. Difficulties and the absence of difficulties, bound together and mutually corresponding, were gathered to form the Abhidharma Pitaka. At that time, the Buddha’s teachings were gathered into the Three Pitakas.

At that time, the Elder Purana^[41] heard that five hundred arhats had assembled at Rajagriha to compile the Dharma and Vinaya. He therefore went with five hundred bhikkhus to Rajagriha, to the place where Mahakasyapa was, and said:

“I have heard that the Venerable One and five hundred arhats have assembled to compile the Dharma and Vinaya. I, too, wish to attend and hear the teachings.”

For this reason, Mahakasyapa convened the Bhikkhu Sangha and, for the sake of these bhikkhus, questioned Upali once again, proceeding as far as the compilation of the Three Pitakas, as described above.

Purana said to the Venerable Kasyapa:

“I agree with everything except eight matters.^[42] Venerable One, I personally heard these from the Buddha and have carefully remembered them without forgetting. The Buddha permitted: keeping food overnight; cooking food within the boundary; cooking food oneself; taking food oneself; accepting food early in the morning; bringing food from another person; eating assorted fruits, if there are any; and eating anything edible carried forth by water flowing from a pond. In all eight of these cases, the Buddha permitted one to eat without performing the procedure for leftover food.”

Mahakasyapa replied:

“What you say is indeed correct. During a famine, when rice was scarce, the people suffered from hunger, and almsfood was difficult to obtain, the Blessed One, out of compassion for the bhikkhus, permitted these eight matters. When the harvests were abundant and there was plenty of food, the Buddha established prohibitions and no longer permitted such practices.”

Purana said again:

“Venerable Kasyapa, the Blessed One was endowed with omniscient knowledge and vision. He would never prohibit something and later permit it, nor permit something and later prohibit it.”

Mahakasyapa replied:

“Because the Blessed One possesses omniscient knowledge and vision, he first prohibited something and later permitted it, or first permitted something and later prohibited it. Pūraṇa, we should establish this convention: What the Buddha did not prohibit should not be prohibited. What the Buddha prohibited by precept should not be abolished. We should train in accordance with the precepts established by the Buddha.”^[43]

At the city of Rājagṛha, five hundred arhats together compiled the Dharma and Vinaya; therefore, this is called “The Compilation of the Dharma and Vinaya by Five Hundred Persons.”

CHAPTER IV

THE COMPILATION BY SEVEN HUNDRED

[968c19] One hundred years after the Blessed One’s parinirvana, at Vaiśālī, the Vṛji monks practiced ten things, claiming that they were pure practices permitted by the Buddha: permission to take food when the shadow was two fingerbreadths long; permission concerning what was between villages; permission within the monastery; permission by subsequent consent; permission by customary practice; permission concerning what had been mixed; permission to keep salt overnight; permission to drink jaloga liquor; permission to keep an untrimmed sitting cloth; and permission to accept gold and silver.^[2] On the uposatha day, lay donors offered gold and silver, which they divided among themselves.

At that time, Yasa Kākaṇḍakaputta^[3] heard that the monks of Vaiśālī were acting in this way. He went to the Vṛji monks and saw them urging lay donors to offer gold and silver to the Sangha during the uposatha. In the midst of the Sangha, they announced the distribution and allotted a share to the monk Kākaṇḍakaputta. The monk said:

“I do not accept it.”

“Why not?”

“Śākyan ascetics may not accept or retain gold and silver. Śākyan ascetics have relinquished precious jewels and are not attached to beautiful adornments.”

On another day, after they had completed the distribution, they brought a share to the monk [969a1] Kākaṇḍakaputta. Kākaṇḍakaputta said:

“I have no need of it. I said before that Śākyan ascetics have relinquished precious jewels and are not attached to beautiful adornments.”

They then said:

“The lay followers of Vaiśālī are angry. Go and instruct them so that they may become joyful.”

They then sent someone to accompany him. The monk Yasa Kākaṇḍakaputta went to the lay followers of Vaiśālī and said:

“Are you truly angry at what I said? I said that Śākyan ascetics may not accept gold and silver, that they have relinquished precious treasures, and that they are not attached to beautiful adornments. Lay followers, when the Blessed One was residing in the city of Rājagṛha, the king’s ministers once assembled in the palace and said that Śākyan ascetics were permitted to accept gold and silver, had not relinquished precious jewels, and delighted in beautiful adornments.

Among those ministers was the great householder Maṇicūḷaka,^[4] who said to the ministers: ‘You must not say that Śākyan ascetics are permitted to accept gold and silver, have not relinquished precious jewels, and delight in beautiful adornments. Why is this? Śākyan ascetics are not only forbidden to accept gold and silver; they have also relinquished precious jewels and do not delight in beautiful adornments.’ The householder Maṇicūḷaka then explained the matter clearly to the ministers, enabling them to understand and become joyful.

After some time, the householder Maṇicūḷaka went to the Blessed One, bowed his head at the Blessed One’s feet, and sat to one side. He fully related the preceding circumstances to the Blessed One and then said: ‘I explained the matter clearly and caused them to become joyful. Blessed One, did what I said contradict the noble intent and fail to accord with the Dharma as taught?’ The Buddha told the householder: ‘What you said accords with the Dharma and with the truth; it does not contradict the Blessed One’s teaching.

Why is this? Śākyan ascetics are not permitted to accept gold and silver; they have relinquished precious jewels and are not attached to beautiful adornments. Whoever accepts gold and silver thereby indulges in the five sensual pleasures. One who indulges in the five sensual pleasures is not a Śākyan ascetic.

Householder, if you see any Śākyan ascetic handling gold and silver, know with certainty that this person is not a Śākyan ascetic. I have said and permitted that one who needs bamboo, reeds, grass, or wood may ask for them; but I have never permitted anyone personally to accept gold or silver.’^[5] Licchavis, for these reasons Śākyan ascetics are not permitted to accept gold and silver; they have relinquished precious jewels and do not delight in beautiful adornments.

“Licchavis, on another occasion, when the Blessed One was residing at Jetavana, he told the monks that there are four things that prevent the sun and moon from shining brightly: asuras, clouds of smoke, mist, and dust. These four things prevent the sun and moon from shining brightly. Ascetics and brahmins likewise have four defiling impurities that prevent them from shining brightly.

If an ascetic or brahmin is unable to abandon drinking intoxicants, this is the first impurity. If an ascetic or brahmin engages in acts of sensual desire and is unable to relinquish them, this is the second impurity. If an ascetic or brahmin accepts gold and silver and does not relinquish beautiful adornments, this is the third impurity.

If an ascetic or brahmin sustains himself through wrong livelihood and is unable to abandon it, this is the fourth impurity. These are called the four things. Because of these four things, ascetics and brahmins are defiled, do not shine brightly, and possess no radiance.

The Blessed One spoke this verse:

Ascetics and brahmins

Are defiled by sensual craving,

Obscured by delusion,

And attached to beautiful forms.

Drinking liquor, their minds become distracted;

Then they engage in acts of sensual desire;

They accept precious objects—

Such people are without wisdom.

Ascetics and brahmins

Sustain themselves through wrong livelihood.

The Buddha declared this to be evil.

Like the sun when obscured,

Their light does not shine forth;

Defiled, they are not pure.

Covered by darkness,

People are driven by sensual desire;

They commit evil, not wholesome karma—

How can the deluded practice the Way?

Their enmity and hatred only increase,

And they again take birth in a future life.

“Licchavis, for these reasons you should know that Śākyan ascetics may not accept gold and silver and have renounced adornment. Do you not believe my words?”

The Licchavis said:

“It is not that we do not believe you. We have great reverence and faith in you. You may reside here in Vaiśālī. We shall provide you with robes, food and drink, medicines, and all other necessities.”

At that time, after the monk Kākaṇḍakaputta had explained the matter to the Licchavis and caused them to become joyful, he returned with the messenger-monk to the Vṛjiputtaka monks.^[6] Seeing the monk Kākaṇḍakaputta approaching from afar, the Vṛjiputtakas asked the messenger-monk:

“Has the monk Kākaṇḍakaputta explained and exhorted the Licchavis, causing them to have faith?”

The messenger-monk replied:

“Yes. They now revere and trust Kākaṇḍakaputta. It is we who are not Śākyan ascetics.”

The Vṛjiputtaka monks asked:

“Why is that?”

The messenger then fully related the preceding circumstances. The monks of Vaiśālī said to the monk Kākaṇḍakaputta:

“You previously reviled the Sangha. Do you acknowledge your offense?”

Kākaṇḍakaputta replied:

“I did not revile the Sangha.”

They then assembled the community to formally charge him with an offense.

The monk Kākaṇḍakaputta then thought: “To settle this dispute, if I can obtain the assistance of the Elder Revata,^[7] it may be brought to an end in accordance with the Dharma.”

Gāṇaka’s son then inquired of others to learn where Revata was staying. The person asked replied, “It is said that he is on the bank of the Vākhā River.”^[8] Gāṇaka’s son then went to the bank of the Vākhā River. Revata was not there at that time. Gāṇaka’s son asked, “Where is Revata now?” A person there replied, “It is said that he is now in the country of Gāṇavijja.”^[9] Gāṇaka’s son then went to that country, but again did not meet Revata. Upon asking, he learned that Revata was then in the country of Agalūra.^[10] Gāṇaka’s son went to that country, but Revata was again not there. Inquiring further, he learned that Revata was then in the country of Saṅkāśya.^[11] Gāṇaka’s son immediately went there and found Revata staying there.

At that time, while the assembly was gathering, Gāṇaka’s son asked Revata’s attendant disciple:

“Will your venerable Elder Revata come to the assembly?”

The attendant replied:

“He will come.”

Revata then came and taught the Dharma to the assembly. After midnight, he took up his niṣīdana and returned to his quarters.

At that time, Yasa, Gāṇaka’s son, had also listened to the Dharma in the assembly. After midnight, he took up his niṣīdana and went to Revata, thinking, “Now is the appropriate time. I shall fully explain the circumstances for Revata to hear.”

Gāṇaka’s son then asked Revata:

“Venerable senior, is the practice of taking food with two fingers^[12] permitted?”

Revata asked in return:

“What is meant by taking food with two fingers?”

Gāṇaka’s son said:

“Venerable Elder, after one has eaten one’s fill and abandoned the proper posture, without performing the procedure for leftover food, may one take food with two fingers and eat it?”

Revata said:

“One may not do so.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”^[13]

Revata replied:

“In the country of Śrāvastī. Because someone ate without performing the procedure for leftover food, the Buddha established this prohibition.” Gāṇaka’s son asked again:

“Venerable Elder, is the practice ‘between villages’^[14] permitted?”

Revata asked in return:

“What is meant by the practice ‘between villages’?”

Gāṇaka’s son said:

“Venerable Elder, after one has eaten one’s fill and abandoned the proper posture, without performing the procedure for leftover food, one goes to a place between two villages and may eat there.”

Revata said:

“One may not do so.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the country of Śrāvastī. Because someone ate without performing the procedure for leftover food, the Buddha established this prohibition.”

Gāṇaka’s son asked:

“Venerable Elder, is the practice ‘within the monastery’^[15] permitted?”

Revata asked:

“What is meant by the practice ‘within the monastery’?”

Gāṇaka’s son replied:

“Venerable Elder, it means that a separate-group karma may be performed within the monastery.”

Revata said:

“One may [970a1] not do so.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the city of Rājagṛha. The prohibition was established in the Poṣadha Skandhaka.”

Gāṇaka’s son asked:

“Venerable Elder, is subsequent consent^[16] permitted?”

Revata asked in return:

“What is meant by subsequent consent?”

Gāṇaka’s son said:

“Venerable Elder, within the boundary, a separate-group karma is permitted if consent is subsequently obtained.”

Revata said:

“One may not do so.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the city of Rājagṛha. The prohibition belongs to the Poṣadha Skandhaka.”

Gāṇaka’s son asked again:

“Is customary practice^[17] permitted?”

Revata asked in return:

“What is meant by customary practice?”

Gāṇaka’s son said:

“Venerable Elder, it means saying, ‘This matter has been done in this way; it has always been done in this way.’”

Revata said:

“Bhikshu, you should understand: one ought to examine the Sūtras and the Vinaya and investigate the Dharma and Discipline. If, without examining the Vinaya or investigating the Dharma and Discipline, a practice conflicts with the Dharma, then what has already been done should not be done, and what has not yet been done should likewise not be done. If, upon examining the Sūtras and the Vinaya and investigating the Dharma and Discipline, it accords with the Sūtras and the Dharma and Discipline and does not conflict with the established Dharma, then whether it has already been done or has not yet been done, it should be done.”

Gāṇaka’s son asked:

“Venerable Elder, is the practice of mixing^[18] permitted?”

Revata asked:

“What is meant by the practice of mixing?”

“Venerable Elder, after one has eaten one’s fill and abandoned the proper posture, may one mix together oil, honey, fresh ghee, rock sugar, and ghee, and then consume it?”

Revata said:

“One may not do so.”

Gāṇaka’s son asked again:

“Where did the Buddha establish this prohibition?”

“In the country of Śrāvastī. Because someone ate without performing the procedure for leftover food, the Buddha established this prohibition.”

Gāṇaka’s son asked again:

“Venerable Elder, is overnight salt^[19] permitted?”

Revata asked in return:

“What is meant by permitting overnight salt?”

“Venerable Elder, it means seasoning food with overnight salt and then eating it.”

Revata said:

“One may not do so.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the country of Śrāvastī. The prohibition was established in the Medicine Skandhaka.”

Gāṇaka’s son asked again:

“Venerable Elder, is it permitted to drink jalūla liquor^[20]?”

Revata said:

“One may not drink it.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the country of Kauśāmbī. Because of the elder bhikshu Sāgata,^[21] the Buddha established this prohibition.”

Gāṇaka’s son asked again:

“Venerable Elder, is it permitted to keep an untrimmed sitting cloth^[22]?”

Revata said:

“One may not keep such a thing.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the country of Śrāvastī. The prohibition was established because of the Group of Six bhikshus.”

Gāṇaka’s son asked again:

“Venerable Elder, is it permitted to accept gold and silver^[23]?”

Revata said:

“One may not accept them.”

Gāṇaka’s son asked:

“Where did the Buddha establish this prohibition?”

“In the city of Rājagṛha. It was established because of Upananda the Śākya.”

Gāṇaka’s son said:

“Venerable Elder, in Vaiśālī, the Vṛjiputraka bhikshus practice these ten matters and declare that they accord with the Dharma, are pure, and were permitted by the Buddha. On the poṣadha day, they encourage donors to offer gold and silver to the Sangha, and then appoint someone to distribute it.”

Revata said:

“Do not tell others.”

“Why?”

“I fear that the bhikshus may hold differing understandings, causing disharmony among them. Bhikshu, you may go to Mount Avugaṅgā,^[24] where the bhikshu Sambhūta,^[25] who shares the same preceptor as I, lives together with sixty Pāṭheyyaka bhikshus.^[26] They are all valiant and diligent, without the slightest fear. Fully explain these circumstances to them, and then arrange to meet on the bank of the Vākhā River. I will also go there.”

The bhikshu Yasa, Gāṇaka’s son, then went to that mountain, to the dwelling place of Sambhūta, and fully explained these circumstances to them. He arranged to meet them on the bank of the Vākhā River, where the venerable Revata would also come.

At that time, the Vṛjiputraka bhikshus in Vaiśālī heard that the bhikshu Yasa, Gāṇaka’s son, was traveling from place to place seeking supporters. They then took the finest robe in Vaiśālī to Revata’s disciple and said:

“I brought this finest robe here as an offering to the venerable Revata. But never mind; now I shall not offer it to him, but instead offer it to you. Please accept it.”

Revata’s disciple said:

“No! No! I will not accept it.”

The Vṛjiputraka bhikshus earnestly urged him, virtually compelling him to accept it. After he had accepted it, the Vṛjiputrakas said:

“Venerable Elder, the bhikkhus of the two countries, Pācīna^[27] and Pāva,^[28] are engaged in a dispute. The Blessed One appeared in the world in Pācīna. It would be good if the Elder would report on my behalf to the venerable senior elder: ‘The bhikkhus of the two countries, Pācīna and Pāva, are engaged in a dispute. The Blessed One appeared in the world in Pācīna. It would be good if the venerable one would support the bhikkhus of Pācīna.’”

That bhikkhu replied:

“Venerable Elder Revata is honored by many people. I dare not speak to him.”

After being repeatedly pressed, he went to Revata and said:

“Venerable sir, the bhikkhus of the two countries, Pācīna and Pāva, are engaged in a dispute. The Blessed One appeared in the world in Pācīna. I pray that the venerable one will support the bhikkhus of Pācīna.”

Revata replied:

“You fool! Do you wish to draw me into an impure assembly? Go away! I have no need of you.”

After being driven away, that bhikkhu went to Vesālī, to the Vajjiputtaka bhikkhus, and said:

“Elder, I told you before that the venerable Revata is honored by many people and that I dared not speak to him. Now I have been rebuked.”

The other asked, “How were you rebuked?”

“He rebuked me and drove me away.”

The other then asked:

“How many rains have you?”

“I have twelve rains.”

“You have already completed twelve rains, yet you are still afraid of being driven away?”

“He would not accept me as his attendant. How could I not be afraid?”

At that time, Revata said to the bhikkhus:

“Let us now go directly to the place where the dispute arose.”

They traveled there by boat along the Ganges. Because the weather was hot and they were weary, they brought the boat to shore and rested in the cool shade.

At that time, an elder from the village of Vāsa^[29] was traveling along the road. He thought, “Regarding this dispute, I should now examine the Suttas and the Vinaya to determine who speaks according to the Dharma and who speaks contrary to the Dharma.” He then examined the Suttas and the Vinaya and investigated the Dharma and Vinaya. He thereby knew that the bhikkhus of Pāva spoke according to the Dharma, while the bhikkhus of Pācīna spoke contrary to the Dharma.

Then a deva, without revealing its form, praised him:

“Excellent, good man! Just as you have discerned through examination, the bhikkhus of Pāva speak in accordance with the Dharma, while the bhikkhus of Pācīna speak contrary to the Dharma.”

The elders then went together to Vesālī. In Vesālī there was an elder named Sabbakāmin,^[30] the most senior elder in Jambudvīpa. At that time, Sambhūta said to Revata:

“We should now spend the night in the dwelling of the senior elder Sabbakāmin, so that we may tell the Elder about this matter.”

The two went there together. During the night, the Elder Sabbakāmin sat in meditation for a long time. Revata thought, “This senior elder is advanced in years and weakened in strength, yet he still sits in meditation for so long. How much more should I do so; why should I not sit likewise?” Revata then also sat in contemplation for a long time. The Elder Sabbakāmin, in turn, thought, “This visiting bhikkhu is weary from traveling a long distance, yet he still sits in meditative contemplation like this. How much more should I do so; why should I not sit for a long time?” Therefore, that elder continued sitting in contemplation for another long period. When dawn had fully broken, the Elder Sabbakāmin said to Revata:

“Venerable Elder, upon what Dharma did you meditate tonight?”

Revata replied:

“Formerly, when I was still a layman, I regularly cultivated loving-kindness. Tonight I meditated and entered the samādhi of loving-kindness.”

The other said:

“Thus, tonight you entered a minor concentration.”

“Why is that?”

“The samādhi of loving-kindness is a minor concentration.”

Revata in turn asked the venerable Sabbakāmin:

“Upon what Dharma did you meditate tonight?”

Sabbakāmin said:

“Formerly, when I was still a layman, I practiced the Dharma of emptiness. Tonight, for the most part, I entered the samādhi of emptiness.”

Revata said:

“Thus, tonight the venerable one meditated upon the Dharma of a great person.”

“Why is that?”

“The Dharma of a great person is to enter the samādhi of emptiness.”

Revata then thought:

“Now is precisely the time when I may tell the venerable Sabbakāmin about the foregoing circumstances.”

He 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, [971a1] relinquished the proper posture, and has not performed the procedure for leftover food, is it permissible to take food with two fingers?”

He replied:

“One must not do so.”

“Where did the Buddha establish this rule?”

“In the country of Śrāvastī. Because someone ate without performing the procedure for leftover food, the Buddha established this prohibition.”

Each matter was presented one by one as above, continuing through accepting gold and silver on the uposatha day and then having someone distribute it, as stated above.

The other then said:

“Do not speak of this to others. I fear that differences in people’s minds may lead to disharmony.”

The senior elder Sabbakāmin was the foremost elder. Sambhūta was the second senior elder. Revata was the third senior elder. Vāsa of the Village was the fourth senior elder. The Venerable Ānanda had been their preceptor.

The Elder Sabbakāmin was knowledgeable in matters of the Sangha. At that time, the senior elder therefore made this formal motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha will now deliberate upon the Dharma and Vinaya. This is the motion.”

At that time, the bhikkhus of Pācīna said to the bhikkhus of Pāva:

“You may appoint arbiters.^[31]”

The bhikkhus of Pāva then said:

“The senior elder Sabbakāmin, Revata, Yasa, and Sumana^[32] shall be our arbiters.”

The bhikkhus of Pāva said to the bhikkhus of Pācīna:

“You should also appoint arbiters.”

Those bhikkhus then said:

“The Elder Sambhūta, Vāsa of the Village, the Elder Sāḷha,^[33] and Khujjasobhita^[34] shall be our arbiters.”

Among them was a bhikkhu named Ajita,^[35] who was capable of serving as an exhorter.^[36] Those bhikkhus said:

“This bhikkhu’s name should be included in the required quorum. Why is that? Here in this place, he exhorts us.”

For this reason, he was included in the quorum.

The senior elders then thought, “If we inquire into this matter within the assembly, we fear that another dispute may arise, and it will not be known who speaks rightly and who speaks wrongly. We should now select representatives and deliberate in a separate place.” The elders then thought, “Where would it be appropriate for us to deliberate upon this matter?” They said, “In the Vālika Grove.^[37]”

At that time, the Elder Sabbakāmin made this formal motion:

“Venerable Sangha, please listen! These are the bhikkhus who have been appointed by the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, they shall deliberate upon the Dharma and Vinaya in the Vālika Grove. No other bhikkhus may be present. This is the motion.”

After making this motion, they performed the formal act and sent two or three bhikkhus to obtain the consent of the other bhikkhus and bring it to the Vālika Grove.

At that time, the senior elder Sabbakāmin used this occasion to convene the Sangha of bhikkhus. All the senior elders assembled. The senior elder Sabbakāmin then made this formal motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha will now deliberate upon the Dharma and Vinaya. This is the motion.”

At that time, Revata made this formal motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha will now question the senior elder Sabbakāmin concerning the Dharma and Vinaya. This is the motion.”

The senior elder Sabbakāmin then made this formal motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha will now have Revata ask questions, and I will answer concerning the Dharma and Vinaya. This is the motion.”

Revata asked:

“Venerable Elder, is the practice concerning two fingers permissible?”

The one questioned then asked in return:

“What is the permissible practice concerning two fingers?”

“Great Elder, after one has eaten sufficiently and relinquished the proper posture, may one use two fingers to take food and eat it?”

The one questioned replied:

“One may not do so.”

“Where did the Buddha establish this prohibition?”

“In the country of Śrāvastī. Because someone ate without performing the procedure for leftover food, the Buddha established this prohibition.”

This is the first matter that is contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching.

After reaching agreement in a private place, they placed down one śalākā. In this way they examined each matter in turn, through the tenth matter, and all were contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching. For each matter, they placed down one śalākā. Those Elders then said:

“We have now reached agreement in private concerning these ten matters. We shall now examine them in the midst of the Sangha in the same way. Why? So that everyone may know.”

The Elders all went to Vaiśālī.

The Elder Sabbakāmin assembled the Sangha of bhikshus and made the motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha will now deliberate upon the Dharma and Vinaya. This is the motion.”

The Elder Revata then made the motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha will now question the Elder Sabbakāmin concerning this matter. This is the motion.”

At that time, the Elder Sabbakāmin then made the motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha will now have Revata ask questions concerning the Dharma and Vinaya, and I will answer. This is the motion.”

Revata then asked:

“Venerable Elder, is the practice concerning two fingers permissible?”

Sabbakāmin asked in return:

“What is the permissible practice concerning two fingers?”

“Venerable Elder, after one has eaten sufficiently and relinquished the proper posture, without performing the procedure for leftover food, one uses two fingers to take food and eat it.”

The Elder Sabbakāmin said:

“One may not do so.”

“Where did the Buddha establish this prohibition?”

“In the country of Śrāvastī. Because someone ate without performing the procedure for leftover food, the Buddha established this prohibition.”

This is the first matter that is contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching.

After it had been examined in the midst of the Sangha, they placed down one śalākā. In this way they examined each matter in sequence, through the tenth matter, and all were contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching.

After each matter had been examined in the midst of the Sangha, they placed down one śalākā. At Vaiśālī, seven hundred arhats assembled to deliberate upon the Dharma and Vinaya; therefore, it was called “The Recitation of the Dharma and Vinaya by the Seven Hundred.”

Notes:

^[1] Śāla Grove 娑羅林. Pali: sālavana. A grove of śāla trees, the place where the Buddha entered nirvana. Dīrgha Āgama 4 (T01n1, p.24b26): “At that time, the Blessed One was at Kuśinagara, in the Śāla Grove, between a pair of śāla trees.” Cf. D. ii. 137: iṅgha me tvaṃ antarena yamaka-sālānaṃ uttara-sīsakaṃ mañcakaṃ paññāpehi, “Ānanda, prepare a couch for me between the twin śāla trees, with its head toward the north.” Fanyi Mingyi 3 (T54n2131, p.1100b18): “Śāla is rendered here as ‘firm’ 堅固... because it remains unchanged from winter through summer.... The Huayan Yinyi renders it as ‘lofty and far-reaching’ 高遠....” Because the trees grew in pairs, they were called the twin śāla trees 娑羅雙樹; Pali: yamaka-sālā.

^[2] Malla 末羅. The name of a major tribe during the Buddha’s time. It is translated into Chinese as “strongman.” This tribe was divided into two branches, one having its capital at Pāvā (Ba-hòa or Ba-bà), and the other at Kusinārā (Câu-thi-na). Dīrgha Āgama 4, cited above: “The Buddha told Ānanda, ‘Go into Kuśinagara and inform the Mallas that at midnight tonight the Tathagata will enter nirvana between the twin śāla trees in the Śāla Grove.’”

^[3] The city of Kuśinagara 拘尸城. Pali: Kusinārā (Skt. Kuśinagara/Kuśinagarī/Kuśigrāmaka, 拘尸那竭: Câu-thi-na-kiệt). The capital of the Mallas.

^[4] Śarīra 舍利; Pali: sarīra, body, physical body. Here it refers to the Buddha’s physical body before cremation, not to the relics remaining after cremation.

^[5] Cf. Vin. ii (Pañcasatikakkhandaṃ) 184: an ājīvaka, a non-Buddhist ascetic practicing wrong livelihood.

^[6] Mandārava flower 曼陀羅華; Pali: mandārava, a kind of flower believed to exist only in heaven and not in this world.

^[7] Upananda the Śākyan, who is mentioned frequently in accounts of the circumstances that led the Buddha to establish precepts. However, Vin. ii. 184 says that Subhadda, a bhikshu who went forth at an advanced age, made this statement. This was not Subhadda (Tu-bạt), the brahmin who was the last person converted by the Buddha, but one who had formerly been a barber. The Buddha established several rules because of this man’s misconduct.

^[8] Mahallaka 摩訶羅; Fanyi Mingyi 5 (T54n2131, p.1137c16): “This is rendered as ‘ignorant’ 無知.” A transliteration of Skt. mahālla: a feeble old person, aged and ignorant.

^[9] Hiraññavatī 醯蘭若. Pali: Hiraññavatī (Skt. Hiraṇyavatī), also called Hi-liên-thiền, or the Golden River. The river at the edge of the Śāla Grove where the Buddha entered nirvana.

^[10] Temple of the Heavenly Crown 天觀寺. The Dīrgha Āgama, cited above, has 天冠寺: “After crossing the Hiraññavatī River, they arrived at the Temple of the Heavenly Crown, where the cremation was performed.”

^[11] Dīrgha Āgama, as cited above: “There was an elderly woman.”

^[12] Attendant 供養; refers to one who serves, or a personal attendant. Pali: upaṭṭhāka; see Part III, Chapter III, Rains Retreat, Section 3.

^[13] One who still has work to do 有作, because further cultivation remains necessary. When one attains the fruit of arhatship, one is said to have “done what had to be done” (Pali: kataṃ karanīyaṃ: the task has been accomplished).

^[14] Vajjiputta 跋闍子; Pali: Vajjiputta. This bhikshu belonged to the Licchavī royal clan of the Vajjī lineage.

^[15] A special quality possessed by Ānanda alone. See Madhyama Āgama 8, Sutra 33, “The Attendant.” Dīrgha Āgama 4 (T01n1, p.25c21): the Buddha spoke of Ānanda’s four extraordinary qualities. Cf. D. ii. 145: cattārome bhikkhave acchariyā abbhutā dhammā ānande.

^[16] Ānanda belonged to the royal Śākya clan and therefore referred to himself as Gautama.

^[17] Dàxīluó Kāśyapa 陀醯羅迦葉, Pāpāna 婆婆那, and Mahācunda 大周那. Mahāsāṃghika Vinaya 32 (T22n1425, p.490c21): the three foremost Elders, in order, were Mahākāśyapa 大迦葉, Nātoulu 那頭盧, and Upanātoulu 優波那頭盧. Daśabhāṇavāra Vinaya 60 (p.446a4): the four foremost Elders of Jambudvīpa were: the first Elder, the venerable Ājñāta Kauṇḍinya; the second Elder, the venerable Kuṇḍa; the third Elder, the venerable Daśabala Kāśyapa; and the fourth Elder, the venerable Mahākāśyapa.

^[18] Minor and miscellaneous precepts 雜碎戒. Dīrgha Āgama 4 (p.26a29): minor precepts. Pali: khudā-nukhudakāni sikhāpadāni, minor and unimportant training rules.

^[19] In the Pali Vinaya, Vin. ii. 189, the elder bhikshus charged him with offenses; it was not Mahākāśyapa alone. Here, only Ānanda’s five duṣkṛta offenses are discussed. The Daśabhāṇavāra Vinaya 60, cited above, lists six duṣkṛtas.

^[20] Dhaniya 陀尼伽. Above, this name was transliterated as Đàn-nị-ca.

^[21] Brahmajāla Sutra 梵動經. Dīrgha Āgama 14, Sutra 21, Brahmajāla, No. 1⁽²¹⁾. Equivalent to the Pali D.1, Brahmajāla-suttanta.

^[22] Ekottara Sutra 增一經. Dīrgha Āgama 9, Sutra 11, Ekottara, No. 1⁽¹¹⁾. There is no Pali equivalent. It is like the Daśottara Sutra, No. 1⁽¹⁰⁾.

^[23] Discourse on the Increasing Tens 增十經. Dīrgha Āgama 9, discourse no. 10, The Tenfold Expansion, No. 1⁽¹⁰⁾. Corresponds to the Pali D. 34, Dasuttara-suttanta.

^[24] Discourse on the Formation and Destruction of the World 世界成敗經. Dīrgha Āgama 18–22, discourse no. 30, Record of the World, No. 1⁽³⁰⁾. There is no Pali equivalent.

^[25] Saṅgīti Discourse 僧祇陀經. Dīrgha Āgama 8, discourse no. 9, Communal Recitation, No. 1⁽⁹⁾. Corresponds to the Pali D. 33, Saṅgīti-suttanta.

^[26] Discourse on the Great Causal Connection 大因緣經. Dīrgha Āgama 10, discourse no. 13, Great Causation and Skillful Means, No. 1⁽¹³⁾. Corresponds to the Pali D. 15, MahāNidāna-suttanta.

^[27] Discourse on the Questions of Śakra, Lord of the Devas 天帝釋問經. Dīrgha Āgama 10, discourse no. 14, Questions of Śakra, Lord of the Devas, No. ⁽¹⁴⁾. Corresponds to the Pali D. 21, Sakkapañha-suttanta.

^[28] Miscellaneous 雜; understood as “a collection of miscellaneous, varied matters,” closely reflecting the meaning of Skt. saṃykta (Pali: saṃyutta): linking events that are related to one another.

^[29] Discourse on Things Thus Occurred 如是生經. Skt. itivṛttaka/ ityukta, Pali: itivuttka, one of the nine or twelve divisions of the teachings; transliterated as y-đế-mục-đa-già and also translated as “past events”; it comprises ancient accounts that are not birth stories.

^[30] Birth-Story Discourse 本經. Skt., Pali: jātaka, referring to birth stories, accounts of the Buddha’s former lives.

^[31] Discourse on Auspicious Causal Circumstances 善因緣經. Skt. nidāna, a collection of the Buddha’s answers to questions asked by disciples under various causal circumstances.

^[32] Vaipulya Discourse 方等經. Skt. vaipulya, phonetically rendered as tỳ-phật-lược and translated as “universal and equal” or “extensive”; it expounds vast and impartial principles, elaborating the subtle, implicit meanings within the Buddha’s teachings.

^[33] Discourse on Unprecedented Things 未曾有經. Skt. adbhuta-dharma, phonetically rendered as a-phù-đa-đạt-ma, a collection of extraordinary things rarely encountered in the world.

^[34] Discourse of Parables 譬喻經. Skt. avadāna, phonetically rendered as a-ba-đà-na, comprising allegorical stories intended to impart moral instruction.

^[35] Upadeśa Discourse 優婆提舍經. Skt. upadeśa, translated as “doctrinal exposition,” explaining and discussing the meaning of the Buddha’s words.

^[36] Discourse on the Meanings of Words 句義經. Skt. padārtha; there is no Chinese version.

^[37] Dharmapada Discourse 法句經. Skt. dharmapada, a collection of the Buddha’s verses.

^[38] Pārāyana Discourse 波羅延經. Corresponds to the Pali Pārāyana-vagga (Chapter on the Way to the Far Shore), the fifth chapter of the Suttanipāta in the Pali Khuddaka-Nikāya.

^[39] Discourse on Miscellaneous Questions 雜難經. There is no Chinese version.

^[40] Discourse of the Noble Verses 聖偈經. Corresponds to the Pali Theragāthā (Verses of the Elder Monks) and Therīgāthā (Verses of the Elder Nuns), collections of verses by noble disciples belonging to the Pali Khuddaka-Nikāya.

^[41] Purāṇa 富羅那. Vin. ii. 289: At that time, the Elder Purāṇa, together with five hundred bhikkhus, came from the Southern Hills (Dakkhiṇāgiri) to Rājagṛha to participate in the council. This elder is not to be identified with the Venerable Pūrṇa, son of Maitrāyanī, also called the Son of One Abounding in Loving-Kindness (Skt. Pūrṇa-maitrāyani-putra, Pali: Puṇṇa-Mantāni-putta), one of the ten great disciples.

^[42] Mahīśāsaka Vinaya 30 (T22n1421, p. 191c27): seven matters.

^[43] The Mahīśāsaka Vinaya and the Cūḷavagga additionally include the imposition of the brahmadaṇḍa.

^[1] The Vajjiputtakas; see the note above.

^[2] Compare the ten matters in the Pali, Vin. ii. 294. See the explanation in the passage below.

^[3] Yasa, son of Kākaṇḍaka 耶舍迦那子. Pali: Yasa-Kākaṇḍakaputta, a disciple of Ānanda.

^[4] Jeweled Topknot 珠髻. See Part I, Chapter V, Pācittiya 18. Pali: Maṇicūlaka, a village headman. Vin. ii. 296; S. iv. 325.

^[5] Pali, S. iv. 326: tiṇaṃ tiṇatthikena pariyesitabbaṃ… na...kenaci pariyāyena jātaruparajataṃ sāditabbaṃ pariyesitabbaṃ, “One who needs grass may ask for grass… but under no circumstances is it permissible to ask for gold or silver.”

^[6] The Vajjiputtakas; above, the name was phonetically rendered as Bạt-xà Tử.

^[7] Revata 離婆多. Pali: Revata. This elder lived at Soreyya and was “learned, well versed in the Āgamas, the Vinaya, the Mātikā…” Vin. ii. 299. He bears the same name as Revata, the youngest brother of Venerable Śāriputra.

^[8] Payāga 婆呵. Pali: Payāga. Revata’s route from Payāga to Soreyya parallels the route taken by the Buddha from Verañja (Tỳ-lan-nhã, where Śāriputra requested the Buddha to establish precepts for the bhikkhus) to Bārāṇasī, passing through Soreyya, Saṅkassa, and Kaṇṇakujja.

^[9] Kaññakujja 伽那慰闍. Pali: Kaññakujja. See note 8 above.

^[10] Aggaḷapura 阿伽樓羅. Pali: Aggaḷapura, Vin. ii. 299.

^[11] Saṅkassa 僧伽賒. Pali: Saṅkassa. See note 8 above.

^[12] Permitting the Measure of Two Fingers 得二指抄. Pali: dvaṅgulakappa, the allowance concerning two fingers, explained as dvaṅgulāya chāyāya vītivattāya: eating after noon is permitted while the shadow has not exceeded two fingerbreadths. This pertains to the rule against eating at an improper time. Vin. ii. 230.

^[13] See Part I, Chapter V, Pācittiya 35.

^[14] Permitting [Separate Acts] Between Villages 得村間. Pali, ibid.: gāmantarakappo, the allowance concerning the space between villages; as in the Dharmaguptaka Vinaya.

^[15] Permitting [Separate Acts] Within a Monastery 得寺內. Pali: āvāsakappo, the allowance concerning residences.

^[16] Permitting Subsequent Consent 得後聽可. Pali: anumatikappo, the allowance concerning subsequent approval; explained as kappati bhante vaggena saṅghena kammaṃ kātuṃ, āgate bhikkhū anumesāmāti: it is permissible for a divided Sangha to perform a formal act if the bhikkhus arriving afterward say, “We approve.”

^[17] Permitting Customary Practice 得常法. Pali: āciṇṇakappo, the allowance concerning customary practice: “It is permissible to do this because my preceptor and my teacher did so.” Vin. ii. 301.

^[18] Permitting What Has Not Curdled 得和. Pali: amathitakappa, permitted if it has not curdled: after finishing the meal (having eaten one’s fill), it is permissible to drink milk (khīra) if the milk has not yet become curds. Vin. ii. 301.

^[19] Storing Salt Overnight 鹽共宿, referring to salt kept overnight. Pali: siṅgiloṇakappo, the allowance concerning horn-salt: it is permissible to carry salt in a horn and take it out for use when eating.

^[20] Drinking Jalogi Liquor 飲闍樓羅酒. Pali: kappati jalogiṃ pātuṃ, it is permissible to drink diluted liquor. Jalogi (xa-lâu-la) refers to weak liquor or fruit juice that has been kept for a long time but has not yet fermented into liquor. Mahīśāsaka Vinaya 30 (T22n1421, p. 192b01): distilled liquor that has not yet matured.

^[21] See Part I, Chapter V, Pācittiya 51.

^[22] Not Cutting Down the Sitting Cloth 不割截坐具. Mahīśāsaka Vinaya 30 (T22n1421, p. 192b01): making a sitting cloth of any desired size. Pali: adasakaṃ nisīdanaṃ, a sitting cloth made without a border.

^[23] Pali: kappati jātarūparajaṃ. As in the Dharmaguptaka Vinaya.

^[24] Mount Ahogaṅgā 阿吁恒河山. Pali: Ahogaṅgā, the name of a mountain in northern India situated along the upper Ganges (uddhaṃ Gaṅgāya).

^[25] Sambhūta 三浮陀. Pali: Sambhūta.

^[26] The Pāveyyaka Monks 波羅離子. Pali: Pāṭheyyakā (Pāveyyakā), the bhikkhus from Pāva (Bà-ba or Ba-hòa; see above), one of the chief cities of the Vajjīs. In this council, they sided with Revata. They were called the Westerners.

^[27] The Pācīnaka Monks 波夷那. Pāciṇakā, the Eastern bhikkhus who supported the ten points of the Vajjiputtakas.

^[28] Pāveyyaka 波梨. Above, this was phonetically rendered as Pa-la-ly Tử; see note 26.

^[29] Vāsu Village 婆搜村. Pali: Sahajāti, the name of a town and the residence of Sāḷha. Mahīśāsaka Vinaya 30: Sa-lan 沙蘭.

^[30] Sabbakāmi 一切去. Pali: Sabbakāmi.

^[31] Adjudicators 平當人. The Mahīśāsaka Vinaya (T22n1421, p. 193c21): presiding adjudicators 斷事主. Pali: ubbāhikāya, a panel of judges.

^[32] Sumana 蘇曼那. Pali: Sumana.

^[33] Sāḷha 沙留. Pali: Sāḷha. This is the elder from Vāsu Village mentioned above.

^[34] Khujjasobhita 不闍蘇摩. Pali: Khujjasobhita.

^[35] Ajita 阿夷頭. Pali: Ajita. At that time, he had attained only ten rains, but he was permitted to participate and served as the seat arranger (āsana-paññāpaka), arranging places for the panel of judges.

^[36] Exhorting devotees to offer flowers 勸化. The Five-Part Vinaya: spreading out seats 敷座. Pali: āsana-paññapaka; see note 35 above.

^[37] Bālika Grove 婆梨林. Pali: Vālikārāma, the Vālika monastery in Vesāli.