根本說一切有部毘奈耶雜事

Fascicle Forty

Next comes the tenth uddana in the eighth separate section, concerning the events of the Council of Five Hundred and the Council of Seven Hundred.

At that time, Kasyapa asked Upali:

– Where did the Blessed One establish the first training rule?

In a clear voice, Upali replied:

– The Blessed One established it at Varanasi.

He asked:

– For whom was it spoken?

He replied:

– It was spoken for the five bhiksus.

He asked:

– What was the matter?

He replied:

– One should wear the lower robe properly, neither too high nor too low; thus should one train.

Having heard this, all the arhats entered the Samadhi of the Ultimate Limit, used the power of samadhi to contemplate the world, and then emerged from samadhi. Mahakasyapa thought: “I have compiled the first training rule established by the Buddha, and none of my fellow practitioners of the holy life has opposed or censured it. Therefore, it should be known that this Vinaya was indeed established by the Buddha.”

The Venerable then said to Upali:

– Where did the Blessed One establish the second training rule?

In a clear voice, Upali replied:

– At Varanasi.

He asked:

– For whom was it spoken?

He replied:

– For the five bhiksus.

He asked:

– What was the matter?

He replied:

– One should wear the three robes properly; thus should one train.

Having heard this, all the arhats entered the Samadhi of the Ultimate Limit, used the power of their vows to contemplate the world, and then emerged from samadhi.

Kasyapa thought: “I have compiled the third training rule of the Blessed One ... as above.”

The Venerable again asked Upali:

– Where did the Blessed One establish the third training rule?

In a clear voice, Upali replied:

– At the village of Kalandaka.

He asked:

– For whom was it spoken?

He replied:

– For the bhiksu Sudinna, son of Kalandaka.

He asked:

– What was the matter?

He replied:

– If any bhiksu, having undertaken the precepts as other bhiksus have, engages in sexual intercourse, even with an animal, he commits a parajika offense and may no longer dwell in communion.

Having heard this, all the arhats entered the Samadhi of the Ultimate Limit and then emerged from samadhi. Kasyapa thought: “I have compiled ... as before.”

The other training rules established by the Blessed One for bhiksus in royal palaces, villages, and elsewhere were all recited in full by the Venerable Upali. When the arhats had completed the compilation, they designated: these are the parajika rules; these are the sanghavasesa rules; these are the two aniyata rules; these are the thirty naihsargika-payattika rules; these are the ninety payattika rules; these are the four pratidesaniya rules; these are the rules of training; these are the seven rules for settling disputes; this is the original prescription; this is the supplementary prescription; this is the definitive prescription; this is a particular allowance.

Thus are the rules of going forth; thus are the rules for receiving full ordination; thus are the procedures of a single motion, a motion followed by one proclamation, and a motion followed by three proclamations; such persons should be admitted; such persons should not be admitted; thus is the rule for posadha; thus is the rule for the rains retreat; thus is the rule for the invitation ceremony, and so forth, up to the miscellaneous matters.

These are the Nidanas and Muktakas ...

After the Vinaya Pitaka had been compiled, the Venerable Upali descended from the seat. The Venerable Kasyapa thought: “People of later generations will have little wisdom and dull faculties. If they seek understanding merely by following the words, they will not comprehend the profound meaning. I should therefore personally expound the Matrka, so that the meanings of the Sutra and Vinaya may be made clear.”

Having thought thus, the Venerable made a motion followed by one proclamation to inform the Sangha. After the Sangha had given its consent, the Venerable ascended the high seat and addressed the bhiksus:

– I shall now begin to expound the Abhidharma Pitaka, clarifying its meanings according to my understanding. It comprises the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eight factors of the Noble Path; the four fearlessnesses, the four unobstructed analytical knowledges, the four fruits of the ascetic life, the four Dharma verses, the knowledge associated with the aspiration for non-contention, the Samadhi of the Ultimate Limit, emptiness, signlessness, wishlessness, the mixed cultivation of the samadhis, correct entry into direct insight, mundane knowledge, Samatha, Vipassana, the collections of Dharma, and the aggregates of Dharma. All these together are called the Abhidharma Pitaka.

Having heard this exposition, all the arhats entered the Samadhi of the Ultimate Limit, contemplated each matter in sequence, and then emerged from samadhi ... as stated above. Thus, this is the Sutranta, this is the Vinaya, and this is the Abhidharma: the Buddha’s teachings had now been compiled.

At that time, the earth-dwelling yaksas cried aloud: “Noble ones, you should know that the Noble Kasyapa, as leader, together with five hundred arhats, has compiled the Tripitaka of the Tathagata’s noble teachings. Thus the devas prosper, while the asuras decline.”

Hearing this, the yaksas in the sky cried aloud in turn, up to the Heaven of the Four Great Kings ... the Heaven of the Thirty-Three, Yama Heaven, Tusita Heaven, the Heaven of Delight in Transformation, the Heaven of Mastery over Others’ Transformations, the Heaven of Mastery over Others’ Transformations, the Brahma Hosts, the Ministers of Brahma, Great Brahma, Lesser Light, Measureless Light, Ultimate Light, Purity, Lesser Purity, Measureless Purity, Universal Purity, Cloudless Heaven, Merit-Born Heaven, Great Fruit Heaven, the Untroubled, the Unheated, the Well-Manifested, and the Clear-Seeing ... In an instant, that cry reached as far as the Akanistha Heaven. Those devas declared with one voice: “The devas prosper, while the asuras decline.”

When the five hundred arhats had completed the compilation, this great council became known as the Council of Five Hundred. Mahakasyapa spoke this verse:

Those who compiled the Dharma of the Dharma King,

Did so out of loving concern for all sentient beings.

The Buddha’s teachings are many and immeasurable;

Now they have all been compiled, with nothing omitted.

For ordinary, foolish people who do not understand,

A bright lamp has thus been made to dispel the darkness.

The Venerable Mahakasyapa thought: “I have completed the compilation of the Tripitaka of the noble teachings. Through the power of samadhi, I have observed that the teachings expounded by the Blessed One have been caused to remain in the world for a long time. Everything that needed to be done according to the Tathagata’s instructions has been completed.

I have practiced in exact accordance with the true path taught by the Blessed One, and thus have repaid a small portion of the Buddha’s profound kindness. The teachings left by the Blessed One, the Great Teacher, for the benefit of living beings have all been compiled. From now on I shall remain forever distant from the Blessed One, with nowhere to take refuge.

It is truly wearisome to continue bearing this foul body of the five skandhas. The time for nirvana has arrived and should be delayed no longer.”

Having reflected thus, the Venerable spoke this verse:

I have compiled the Buddha’s teachings,

So that the true Dharma may increase and flourish,

May remain to benefit the world,

And may help sentient beings escape affliction;

To overcome those without shame or moral dread,

And protect those who possess shame and moral dread.

My beneficial work has been brought to completion;

At this time, I should proceed toward nirvana.

Mahakasyapa said to Ananda:

– You should know that the Blessed One entrusted the teachings to me and then entered nirvana. Now I am about to enter nirvana, and so I transfer this great Dharma to you and entrust it to your care. You must protect and uphold it with the utmost diligence. After my passing, the wife of a merchant in Rajagrha will give birth to a boy. At birth, the boy will be wrapped in sanaka cloth, and therefore he will be named Sanaka. Sanaka is a kind of ramie plant that did not previously grow in this land. It grows as tall as a person, and its fibers can be woven into cloth. The former translation, Sanavasa, is inaccurate. Later, because this man will travel across the sea in search of precious merchandise and return safely, he will establish a great quinquennial Buddha assembly. Afterward, he will go forth. You should then entrust the Buddhadharma to him.

Having said this, Kasyapa again thought: “Out of great compassion, the Blessed One cultivated many arduous practices. He is the true spiritual friend, adorned with immeasurable merit and virtue. His bodily relics still remain throughout the world. I should reverently make offerings to them and then enter nirvana.”

Having reflected thus, the Venerable One used his supernatural powers to travel to the four great stupas of the Buddha—the place of his birth, the place of his enlightenment, the place where he turned the Dharma wheel, and the place of his nirvana—as well as the other stupas enshrining his relics, and made offerings to them with utmost sincerity. He then entered the dragon palace and made offerings to the Buddha's tooth. Flying through the air to the Heaven of the Thirty-Three, he intended to pay homage to the Buddha's tooth there. Seeing that Kasyapa wished to pay reverent homage, Sakra, Lord of the Devas, and the other devas asked:

– Why have you come here?

The Venerable One replied:

– I wish to make offerings one last time to the stupa enshrining the Blessed One's tooth relic.

Hearing this, the devas stood silently in sorrow. Sakra held out the Buddha's tooth and presented it to Kasyapa. Receiving the relic, the Venerable One placed it upon his palm and gazed at it with single-minded attention, then placed it upon his head. He scattered mandarava flowers, lotuses, and powdered ox-head sandalwood over the tooth relic as offerings. After teaching the Dharma to Sakra and the devas, the Venerable One vanished from Mount Sumeru and appeared in the city of Rajagrha.

The Venerable One again reflected: "Previously, I promised to inform King Ajatasatru when I was about to enter nirvana."

Arriving at the royal palace, the Venerable One said to the gatekeeper:

– On my behalf, please inform the king that Kasyapa is outside the gate and wishes to see him.

Having heard this, the gatekeeper entered the palace. Seeing that the king was sound asleep, he hurried back out and said to Kasyapa:

– Noble One, the great king is asleep.

The Venerable One said:

– On my behalf, you should go back inside and awaken the king.

The gatekeeper said:

– The king is violent by nature and cannot easily be disturbed. I dare not call him, for I fear that in his anger he will order me to be killed.

Kasyapa said:

– If that is so, then on my behalf, when the king awakens, inform him that Kasyapa was about to enter nirvana and therefore came to the palace gate to bid him farewell.

Having said this, the Venerable One entered Mount Kukkutapada, spread grass, and sat between its three peaks. He reflected: "I should now put on the rag robe bestowed upon me by the Blessed One and cause my body to be preserved until Bodhisattva Maitreya descends and is born. That Blessed One will show this body of mine to his disciples and the great assembly, causing them to develop disenchantment."

The Venerable One then entered samadhi, and the three mountain peaks closed together like a sealed chamber, so that his body would not decay. The Venerable One further reflected: "If King Ajatasatru comes here, the mountain should open, for if he cannot see my body, hot blood will burst forth from him and he will die."

Having reflected thus, the Venerable One relinquished his life. At that moment, the earth quaked in six ways, meteors fell everywhere in brilliant streaks, and the devas in the sky sounded drums that thundered resoundingly. The Elder Kasyapa soared into the air and manifested supernatural transformations: he emitted streams of clear water or radiant flames, raised clouds that covered the sky, and caused a great rain to fall. Having displayed these transformations, the Venerable One entered the stone chamber, lay upon his right side with one foot resting upon the other, and entered the wondrous nirvana without remainder.

Sakra, Brahma, and the other devas all wondered: "Why has the earth quaked in this way?"

Observing together, they saw that Kasyapa had entered nirvana. Accompanied by immeasurable hundreds of thousands of myriads of kotis of devas, they brought blue, yellow, red, and white lotuses, fragrant ox-head sandalwood water, aloeswood, and fragrant powders to the Venerable One's resting place. They scattered celestial flowers and fragrant powders over his body as offerings. When the devas had completed their offerings, the three mountain peaks again closed together, sealing the place like a chamber.

After leaving the Venerable One's resting place, the devas were overwhelmed with sorrow and said: "The Buddha has only just entered nirvana, and our grief has not yet ended. Why must we now be afflicted by sorrow once again? The devas who formerly dwelt in Pippala Cave retain only an empty name; all the supreme teachings have departed together with the Venerable One.

The land of Magadha no longer shines with splendor, and sentient beings have become impoverished because the field of merit is gone. All wholesome dharmas have perished. Thus the second enlightened one has entered nirvana.

Has the mountain of Dharma now collapsed, the vessel of Dharma capsized and sunk, the great tree of Dharma fallen, and the ocean of Dharma dried up, while the maras rejoice? The teachings that guide and transform sentient beings, and all works of benefit, will disappear."

Having uttered these sorrowful words, the devas bowed their heads at the Venerable One's feet and vanished.

While asleep, King Ajatasatru dreamed that all the beams and pillars of his palace had collapsed and broken, and he awoke with a start. Seeing that the king was awake, the gatekeeper immediately reported to him in full the words of Kasyapa. Upon hearing them, the king fainted and fell to the ground. His attendants sprinkled cold water upon his face and revived him. Going to the Bamboo Grove, the king met the Venerable Ananda, bowed with his head to the ground, and cried aloud, saying:

– I have heard that the Venerable Mahakasyapa has entered nirvana.

Ananda accompanied the king to Mount Kukkutapada to show him the Venerable One's resting place. (In ancient times it was called Kukkutapada because the Venerable One dwelt within it; later generations called it Venerable's Foot. It was also so called because the mountain bore traces of the Buddha, but in Sanskrit the terms Kukkutapada and Venerable's Foot were confused with one another.) When they arrived, a great yaksa opened the three mountain peaks.

The king saw the Venerable One's remains, as well as the offerings made by the devas—mandarava flowers, lotuses, sandalwood-scented water, and many kinds of incense and flowers. Raising both hands, the king wept loudly and fell to the ground like a great tree severed at its roots. After some time, the king regained consciousness and wished to gather firewood.

Seeing this, the Venerable Ananda asked:

– Great King, why are you gathering firewood?

He replied:

– To cremate him.

The Venerable One said:

– Do not say so. The Venerable One's body is preserved by the power of samadhi. When Bodhisattva Maitreya descends and is born, that Buddha, accompanied by nine billion six hundred million koti sravakas, will come to this place. He will bring forth the Venerable One's remains and show them to his disciples, saying: "This is Kasyapa, the foremost disciple of Buddha Sakyamuni, supreme among those who practiced the dhuta austerities with few desires and contentment. This man compiled the teachings spoken by Buddha Sakyamuni and thereby established the Dharma eye." At that time, those sravakas will think that in the past human bodies were small while the Buddha's body was immense.

Holding up Kasyapa's sanghati robe and showing it to the assembly of sravakas, that Blessed One will say:

– This is the sanghati robe once worn by Sakyamuni, the Worthy One, the Perfectly and Completely Enlightened One.

Upon hearing these words, the nine billion six hundred million koti sravakas will immediately attain arhatship, and all will diligently practice the dhuta austerities with few desires and contentment.

Therefore, the Venerable One left behind these remains and preserved them through the power of samadhi. They must not be burned; instead, a stupa should be erected above them.

After the king departed, the three mountain peaks immediately closed together as before, covering the Venerable One's body. The king then had a stupa erected above it.

Bowing his head at the feet of the Venerable Ananda, the king said:

– Venerable One! I was not able to behold the Buddha when he entered nirvana, nor was I able to see the Venerable Kasyapa when he passed away. If the Noble One enters nirvana, please allow me to witness it.

The Venerable One agreed.

At that time, Sanavasa returned safely from the great ocean. After putting his belongings in order, he went to the Bamboo Grove. The Venerable Ananda was walking in meditation before the door of the perfumed chamber. Seeing the Venerable One, Sanavasa approached, bowed his head at his feet, and said:

– It is through the power of the Three Jewels that I have returned safely from the great ocean. From now on, I wish to hold a Dharma assembly every five years to make offerings to the Buddha and the Sangha. Where is the Blessed One now?

He replied:

– My son, the Buddha has entered nirvana.

Upon hearing this, Sanavasa fainted and fell to the ground. After water was sprinkled upon him and he regained consciousness, he asked:

“Where are the Venerable Shariputra, Mahamaudgalyayana, and Mahakashyapa?”

He replied:

“They have all entered nirvana.”

Hearing this, he was overwhelmed with grief and convened a very great quinquennial assembly. The Venerable said:

“My son, of the four means of embracing beings taught in the Buddha-Dharma, you have practiced embracing through material generosity. From now on, you should practice embracing through the Dharma.”

He replied:

“Venerable sir, what should I do?”

The Venerable said:

“You should go forth and cultivate the Buddha-Dharma.”

He replied:

“Indeed, I shall follow your instruction.”

The Venerable admitted him into the homeless life and conferred full ordination upon him. After the karman, he made a vow that from that day until the end of his life he would always wear robes of shanaka cloth.

This bhikshu was exceedingly intelligent: whatever he heard once, he immediately understood and retained. Thus he preserved all eighty thousand Dharma teachings that Ananda had received and retained from the Buddha. He possessed the three knowledges and was thoroughly versed in the Tripitaka.

On one occasion, Ananda was staying with the bhikshus in the Bamboo Grove. A bhikshu recited this verse:

A person may live for a hundred years,

Yet never see a white water crane;

That is not equal to living for one day

And seeing a white water crane.

Hearing this, Ananda said to that bhikshu:

“The verse you recited is not the word of the Great Teacher. The Buddha, the Blessed One, taught it thus:

A person may live for a hundred years,

Yet fail to understand arising and cessation;

That is not equal to living for one day

And understanding the Dharma of arising and cessation.

“You should know that there are two kinds of people in the world who habitually malign the Noble Teaching:

Those naturally faithless and full of anger,

And those who have faith but understand wrongly;

They falsely grasp the meaning of the sutras,

Like an elephant sunk in deep mud.

Such people bring harm upon themselves

Because they are devoid of wisdom;

Their erroneous and fruitless understanding

Should be known to be like poison.

Therefore, those who are wise,

Having heard, practice correctly;

Gradually eliminating the afflictions and delusions,

They will realize the fruit of liberation.”

After hearing this instruction, that bhikshu reported it to his teacher. His teacher said:

“Ananda is old and feeble-minded;

His power of recollection is no more.

His words contain many errors

And cannot necessarily be trusted.

Continue reciting and retaining it as before.”

The Venerable Ananda secretly went to investigate. Seeing that the bhikshu was still reciting the erroneous words, he told him:

“My son, I have already told you that the Blessed One did not teach those words.”

The bhikshu related to the Venerable what his teacher had instructed him. Hearing this, the Venerable thought:

“This bhikshu has been personally instructed by me, yet he still refuses to listen. What can be done? Even if the Venerable Shariputra, Mahamaudgalyayana, and Mahakashyapa were here, the matter would be the same. Those great venerable ones have all entered nirvana. May the wholesome power of the Tathagata’s faculties cause the Dharma-eye to remain in the world for one thousand years.”

The Venerable lamented in verse:

The venerable elders have passed away;

The younger generation cannot compare with them.

Alone, I remain in desolation,

Like a bird lying within its egg.

My former kin are no more;

My Dharma companions have all followed them.

Among all kinds of spiritual friends,

Mindfulness within samadhi is supreme.

The lamp within the world,

Shining brightly and dispelling darkness,

Destroying ignorance and delusion—

That noble one is now no more.

Those in need of instruction are exceedingly many,

Yet there is only one guide.

Like a solitary stupa,

Or the one tree remaining in a ruined forest.

The Venerable Ananda said to the bhikshu Shanavasa:

“The Venerable Mahakashyapa entrusted the Blessed One’s teaching to me and then entered parinirvana. Now I entrust it to you and shall pass into cessation; you must preserve and protect it. Establish a dwelling place on Mount Maurundaka in the land of Mathura.

“In that land is the son of a householder whom the Blessed One foretold would become the patron of a monastery. Furthermore, in that land is a perfume merchant named Gupta. He will have a son named Upagupta. You should admit him into the homeless life. The Blessed One foretold that this person, called Animitta, would delight in the Buddha; one hundred years after my nirvana, he will perform great works for the Buddha-Dharma.”

Hearing this instruction, Shanavasa said:

“I shall obey the teaching of my preceptor.”

The Venerable said:

“Remain here in peace. I shall enter nirvana, and you must inform the king.”

Ananda then thought: “If I enter nirvana here, King Ajatashatru and the city of Vaishali, long at odds with one another, will be unable to divide my bodily relics between them. If I enter nirvana in the city of Vaishali, King Ajatashatru will likewise receive no share. I should therefore pass into cessation in the middle of the Ganges River.”

Having reflected thus, the Venerable resolved to set out. At that time, King Ajatashatru dreamed that a great parasol broke and fell, and he awoke with a start. Seeing that the king had awakened, the gatekeeper conveyed to him the message left by the Venerable Ananda. On hearing it, the king fainted and fell to the ground. After water was sprinkled upon him and he regained consciousness, the king asked:

“Where will the Venerable Ananda enter nirvana?”

Shanavasa replied in verse:

This Venerable was born from the Buddha;

Following the Buddha, he preserved the entire treasury of Dharma.

Seeking to realize nirvana and end birth and death,

He has therefore departed for the city of Vaishali.

After hearing this, King Ajatashatru led the four divisions of his army to the bank of the Ganges. At that time, the devas who had long dwelt in the city of Vaishali proclaimed from the sky to the people:

The Venerable Ananda, lamp of the world,

Has boundless compassion for all living beings.

His heart ever loving and compassionate, he is about to enter final cessation;

He has now come to the city of Vaishali.

Thereupon, the Licchavis of the city of Vaishali led the four divisions of their army to the bank of the Ganges.

King Ajatashatru bowed his head at the Venerable’s feet, joined his palms, and spoke in verse:

The Blessed One, whose eyes were lovely as blue lotuses,

When his conditions were exhausted, entered cessation in this land.

Now the Venerable also wishes to enter final cessation;

I pray that you leave your body here.

The people of Vaishali likewise bowed from afar toward the Venerable and implored him to leave his remains to them.

Seeing this, the Venerable reflected and spoke in verse:

If I comply with Ajatashatru’s request,

The Licchavis will harbor resentment.

If I leave my relics in Vaishali,

The people of Rajagriha will surely grieve.

Therefore, let half my body go to Rajagriha,

And let half belong to the city of Vaishali.

The two lands will be reconciled and cease their warfare,

And each may make offerings according to its wish.

As the Venerable was about to enter nirvana, the earth quaked in six ways. An ascetic sage, accompanied by five hundred disciples, came riding upon the clouds to the Venerable’s presence. Joining his palms, he said:

“Venerable sir! I beg to be admitted into the homeless life and receive full ordination, thereby attaining the status of a bhikshu within the well-proclaimed Dharma and Vinaya.”

The Venerable thought: “How can I cause my disciples to come to this place? I should now use my spiritual power upon the water and block everyone’s path.”

As soon as he had formed this thought, five hundred disciples arrived together. In the middle of the water, the Venerable conjured an island and blocked the approach of people on all four sides; he then conferred full ordination upon the five hundred men. At the very moment the formal motion was being pronounced, those five hundred attained the fruit of non-returning; by the third proclamation of the karman, they had eliminated all afflictions and realized arhatship.

Because that great sage went forth and received full ordination at midday, in the midst of the water, the people of that time called him “Midday” or “Mid-Water.” (He was originally called Madhyantika: madhya means “middle,” and antika means “day”; hence he was called “Midday.” He was also called Madhyodaka: madhya means “middle,” and udaka means “water”; because he went forth in the midst of the water, he was called “Mid-Water.” In ancient times he was called Madhyantika, merely giving the name without explaining its origin; it is therefore clarified here.)

After realizing the fruit, the Venerable bowed his head at the feet of the Venerable Ananda and said:

“At the end of his life, the Blessed One ordained Subhadra, who then entered final cessation before him. I wish to do likewise and enter nirvana first, for I do not wish to witness my preceptor entering nirvana.”

The Venerable said:

“My son, the Blessed One entrusted the Dharma to Kasyapa before entering nirvana. Mahakasyapa then entrusted it to me, and I now entrust it to you. You must carefully preserve the Dharma that has been handed down. The Blessed One foretold that in the land of Kashmir, dwellings and necessary requisites would be readily obtainable, making it highly suitable for the cultivation of meditative concentration. The Buddha also foretold concerning you: ‘One hundred years after I enter nirvana, a bhiksu named Madhyantika will cause my Dharma to flourish in this land.’ Therefore, you must propagate the sacred teaching there.”

He replied:

“I shall respectfully obey.”

The Venerable Ananda manifested miraculous transformations and entered nirvana, just as water extinguishes fire. Half of his bodily relics were given to King Ajatasatru, and the other half to the people of Vaisali.

With keen vajra wisdom,

He divided his own body;

Half he gave to the king of Rajagrha,

And half to the people of Vaisali.

Having received half of his bodily relics, the people of Vaisali built a stupa and made offerings to them. King Ajatasatru likewise built a stupa at Pataliputra and made offerings.

At that time, the Venerable Madhyantika reflected: “My preceptor left instructions that the Buddha’s teaching should be propagated in Kashmir. The Blessed One also foretold that in a future age a bhiksu named Madhyantika would subdue the poisonous naga Hulunta in Kashmir and cause His Dharma to flourish there. I should now fulfill the Great Teacher’s intention.”

After reaching that land, the Venerable sat cross-legged. Since the land was protected by a naga, the naga would be difficult to subdue unless provoked. The Venerable entered meditative concentration and caused the earth throughout that region to quake in six ways. Seeing the earth quake, the naga immediately produced thunder and lightning and sent down a tremendous rainstorm to terrorize the Venerable.

The Venerable entered the concentration of loving-kindness, and even the naga’s fierce power could not stir so much as a corner of the bhiksu’s robe. The hailstones showered upon the bhiksu by the naga all transformed into celestial flowers and fluttered down. Becoming still more enraged, the naga hurled various knives, axes, and weapons, but all of them turned into golden lotuses and scattered over the bhiksu’s body. From the sky came verses saying:

Hailstones fall from the sky,

Yet turn into lovely lotus flowers;

Even if swords and spears are hurled,

They likewise become jeweled necklaces.

The naga displays its wrath,

And even the mountain reels and tilts;

The Venerable is like the Snow Mountain,

Radiant, pure, and unmoved.

Through the power of loving-kindness, fire, blades, and poison could do him no harm. Seeing this, the naga was filled with admiration, approached the Venerable, and asked:

“What does the Noble One require?”

He replied:

“You must arrange a dwelling place for me.”

The naga said:

“This is truly difficult.”

The Venerable said:

“The Blessed One instructed me to dwell in this region. He also said that in Kashmir, lodgings, bedding, and necessary requisites would all be readily obtainable, and that it was the finest place for cultivating meditative concentration.”

The naga asked:

“Was this foretold by the Buddha?”

He replied:

“Yes.”

The naga asked:

“How much land do you require?”

He replied:

“Enough space to sit cross-legged.”

The naga said:

“That very space is granted to you.”

The Venerable sat cross-legged and covered nine mountain valleys. The naga asked:

“Approximately how many disciples does the Venerable have?”

The Venerable entered meditative concentration and examined the matter, then said that five hundred arhats would come to dwell in that place.

The naga said:

“As you wish. But if even one person is lacking, I shall reclaim the land.”

He replied:

“So be it. Yet wherever there are recipients, there must also be donors. I wish all the people to come and dwell in this land together.”

The naga replied:

“As you wish.”

As people from the four directions began arriving, the Venerable personally divided the boundaries into towns and villages for them. When this work had been completed, everyone came together and said to the Venerable:

“Our dwellings have for the time being been settled, but how are we to sustain our livelihood?”

Using his spiritual power, the Venerable transported everyone to Mount Gandhamadana and told them:

“Pull up the roots of the saffron plants.”

Seeing the people uprooting these fragrant plants, the great nagas dwelling on Mount Gandhamadana became furious and wished to unleash thunderbolts and hail upon them. In order to subdue them, the Venerable explained the foregoing circumstances.

The nagas asked:

“Venerable One, how long will the Tathagata’s teaching remain?”

He replied:

“It will remain in the world for one thousand years.”

The nagas said:

“Please give us your assurance that these plants may be used freely for as long as the Tathagata’s teaching remains in the world.”

He replied:

“Very well.”

The Venerable instructed the people to take the fragrant roots back and plant them throughout Kashmir, and not to allow them to disappear for as long as the Buddha-Dharma had not yet perished. After enabling the people from the four directions to live in stability, the Venerable manifested various spiritual powers, bringing joy to the donors and his fellow practitioners of the holy life. Just as a fire goes out when its fuel is exhausted, the Venerable entered nirvana without remainder.

The people then cremated his physical body with fragrant ox-head sandalwood and built a stupa there to enshrine his remains.

Previously, when the Venerable Sanavasa ordained Upagupta—whose name here means “Lesser Protector”—he had caused the Buddha-Dharma to spread widely. The Venerable said to Upagupta:

“You should know that the Tathagata, the Great Teacher, entrusted the Dharma to Mahakasyapa and then entered nirvana. Mahakasyapa likewise entrusted the Dharma to my preceptor and then entered nirvana. My preceptor likewise entrusted the Dharma to me and then entered nirvana. I shall now entrust the Dharma to you and then enter nirvana. You must exert yourself to preserve the sacred teaching and not allow it to perish. You must uphold the rules established by the Buddha.”

Having given these instructions, the Venerable Sanavasa skillfully taught the Dharma, bringing joy to the donors and his fellow practitioners of the holy life. The Venerable then manifested miraculous transformations, emitting brilliant flames from the upper part of his body and streams of clear water from the lower part, after which he entered the wondrous realm of nirvana without remainder.

The Venerable Upagupta in turn entrusted the Dharma to the Elder Dhitika, whose name means “Possessing Modesty.” After propagating the true Dharma, Dhitika entrusted it to the Elder Krsna, whose Sanskrit name is Krsna, and through successive transmission it eventually reached the Elder Sudarsana, whose Sanskrit name is Sudarsana. In this manner, these great naga-elephants transmitted the teaching from one to another in succession. By calculation, one hundred and ten years had passed since the Great Teacher’s perfect cessation, when the sun of the Buddha had set and the world had been left without refuge.

At that time, the bhiksus of Vaisali instituted ten impure practices that contravened the disciplinary rules established by the Blessed One. They did not accord with the Sutras, were not based upon the Vinaya, and contradicted right principle. Those bhiksus regarded them as pure and practiced them together, although these practices were nowhere to be found in the Sutras or the Vinaya. The ten practices were as follows:

1. At that time, when bhiksus carried out an unlawful and discordant karman, an unlawful but concordant karman, or a lawful but discordant karman, the entire assembly, upon hearing it, loudly voiced its approval. This was called “purity through unanimous loud approval.” This practice contradicted the Buddha’s teaching, violated right principle, did not accord with the Sutras, and was not based upon the Vinaya. The bhiksus of Vaisali performed this impure practice yet regarded it as pure. On seeing this unlawful practice, they not only let it pass without question but also praised and proclaimed it and practiced it together.

2. When bhiksus carried out an unlawful and discordant karman, an unlawful but concordant karman, or a lawful but discordant karman, everyone who witnessed it expressed sympathetic approval. This was called “the pure practice of sympathetic approval.” This practice contradicted the Buddha’s teaching, violated right principle, did not accord with the Sutras, and was not based upon the Vinaya. Yet the bhiksus of Vaisali regarded it as pure, praised and proclaimed it, and practiced it together.

3. The bhikshus dug the earth with their own hands and also told others to dig it. This was called the purification practice based on former custom ... as above, up to ... and they observed it together.

4. The bhikshus kept salt in tubes, personally retained it, formally accepted it for use, and mixed it with food allowable at the proper time to eat and drink as they pleased. This was called the purification practice concerning the use of salt ... as above, up to ... and they observed it together.

5. Although the bhikshus had not traveled more than one and a half horse-stages apart, they ate separately from the assembly. This was called the purification practice for traveling ... as above, up to ... and they observed it together.

6. Without performing the procedure for leftover food, the bhikshus ate using two fingers. This was called the purification practice of the two fingers ... as above, up to ... and they observed it together.

7. The bhikshus mixed liquor with water and drank it. This was called the purification practice for treating illness ... as above, up to ... and they observed it together.

8. The bhikshus mixed one sheng of thickened boiled milk curd with water, stirred it, and drank it outside the proper time. This was called the purification practice of the curd drink ... as above, up to ... and they observed it together.

9. When the bhikshus made new sitting mats, they used them without sewing onto them a piece from an old mat measuring one Buddha-span. This was called the purification practice concerning sitting mats ... as above, up to ... and they observed it together.

10. The bhikshus personally took a fine bowl, adorned it with incense and flowers, and ordered a novice to carry it from door to door, telling everyone: “People dwelling in the city of Vaishali and merchants who have come here from the four directions, if you give gold, silver, or cowrie shells—the currency of that time—and place them in this bowl, you will gain great benefit and enjoy immeasurable wealth and happiness.”

After collecting a great deal, they divided among themselves the gold, silver, and precious objects they had obtained. This was called the purification practice concerning gold and valuables. This contravened the Buddha’s teaching, violated right principle, did not accord with the sutras, and was not based upon the Vinaya. The bhikshus in the city of Vaishali committed impure acts yet regarded them as pure, praised and proclaimed them, and observed them together.

While the Venerable Ananda was still in the city of Vaishali, he had a disciple named Lokeccha—in Sanskrit, Sarvakamika—who was an arhat who had attained the eight liberations and lived contentedly with few desires, free from affairs. This monk had a disciple in the settlement of Vasabha named Yasas—in Sanskrit, Yaśas—who was also an arhat abiding in the eight liberations. Together with five hundred disciples, he journeyed through the countryside and came to the city of Vaishali. At that time, the bhikshus wished to distribute the acquired goods, so the monk in charge of affairs approached the Venerable Yasas and said:

“The Sangha has obtained material offerings and is about to distribute them. Please come and receive your share.”

He asked:

“Venerable sir, from where did these material offerings arise, and who made the offerings?”

The monk recounted how the material offerings had been obtained, as described above. After hearing this, the Venerable Yasas thought: “Is this the only malignant sore that has arisen, or are there others as well?”

The Venerable entered meditative concentration and examined the matter. He then saw that, because they treated the precepts with contempt, they engaged in evil conduct and together committed ten unlawful practices. Having seen this, and wishing the true Dharma to remain for a long time, he went to see the Venerable Lokeccha, bowed with his head at the Venerable’s feet, and said:

“Venerable sir, are bhikshus permitted to perform a formal act by expressing their agreement together in a loud voice?”

(Although it was contrary to the Dharma, when they performed the formal act together, the assembly loudly expressed its agreement and regarded it as being in accordance with the Dharma.)

The Venerable asked:

“What is the practice of expressing agreement together?”

He replied:

“The bhikshus in the city of Vaishali perform unlawful and discordant karma proceedings, unlawful but concordant karma proceedings, and lawful but discordant karma proceedings, yet the assembly loudly expresses its agreement with them. This is called the purification practice of loudly expressing agreement together. Is this correct?”

The Venerable said:

“This is not permitted.”

He asked:

“Where did the Tathagata establish that this was not permitted?”

He replied:

“In the city of Champa.”

He asked:

“For whom?”

He replied:

“For the group of six bhikshus.”

He asked:

“What offense is incurred?”

He replied:

“An offense of wrongdoing.”

Yasas said:

“Venerable sir, this is the first matter. It contravenes the Buddha’s teaching, violates right principle, does not accord with the sutras, and is not based upon the Vinaya. Yet the bhikshus commit impure acts and regard them as pure, praise and proclaim them, and observe them together. Venerable sir, you should not overlook such evil conduct.”

Upon hearing this, the Venerable remained silent for a long while and then replied:

“I am aware of the matter.”

Yasas again asked:

“Venerable sir, is the practice of rejoicing in approval permitted?”

The Venerable asked in return:

“What is the practice of rejoicing in approval?”

He replied:

“These bhikshus perform unlawful and discordant karma proceedings, unlawful but concordant karma proceedings, and lawful but discordant karma proceedings, yet the assembly rejoices in approval. This is called the purification practice of rejoicing in approval. Is this correct?”

The Venerable replied:

“This is not permitted.”

He asked:

“Where did the Tathagata establish that this must not be done?”

He replied:

“In the city of Champa.”

He asked:

“For whom was it established?”

He replied:

“For the group of six bhikshus.”

He asked:

“What offense is incurred?”

He replied:

“An offense of wrongdoing.”

Yasas said:

“Venerable sir, this is the second matter. It contravenes the Buddha’s teaching ... as above, up to ... Venerable sir, you should not overlook such evil conduct.”

Upon hearing this, the Venerable remained silent for a long while and then replied:

“I am aware of the matter.”

He asked again:

“Is the purification practice based on former custom permitted?”

The Venerable asked:

“What is the purification practice based on former custom?”

He replied:

“These bhikshus dig the earth themselves and tell others to dig it, while the assembly regards this as the purification practice based on former custom. Is this correct?”

The Venerable replied:

“This is not permitted.”

He asked:

“Where did the Tathagata disallow this?”

He replied:

“In the city of Shravasti.”

He asked:

“For whom?”

He replied:

“For the group of six bhikshus.”

He asked:

“What offense is incurred?”

He replied:

“An offense entailing expiation.”

He said:

“Venerable sir, this is the third practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable sir, you should not overlook such evil conduct.”

Upon hearing this, the Venerable remained silent for a long while and then replied:

“I am aware of the matter.”

Yasas again asked:

“Venerable sir, is the purification practice concerning the use of salt correct?”

The Venerable asked:

“What is the purification practice concerning salt?”

He replied:

“These bhikshus place salt in tubes, formally accept and use it, and mix it with food allowable at the proper time to eat and drink as they please, regarding this salt as pure. Is this permitted?”

The Venerable said:

“This is not permitted.”

He asked:

“Where did the Tathagata disallow this?”

He replied:

“In the city of Rajagriha.”

He asked:

“For whom?”

He replied:

“For the Venerable Shariputra.”

He asked:

“What offense is incurred?”

He replied:

“A payattika offense.”

He said:

“Venerable sir, this is the fourth practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable sir, you should not overlook such evil conduct.”

Upon hearing this, the Venerable remained silent for a long while and then replied:

“I am aware of the matter.”

Yasas again asked:

“Venerable sir, is such a purification practice for traveling correct?”

The Venerable asked:

“What is the purification practice for traveling?”

He replied:

“While traveling, these bhikshus are separated by no more than one and a half horse-stages, yet they eat separately from the assembly, regarding this as a purification practice for traveling. Is this correct?”

The Venerable said:

“This is not permitted.”

He asked:

“Where did the Tathagata disallow this?”

He replied:

“In the city of Rajagriha.”

He asked:

“For whom?”

He replied:

“For Devadatta.”

He asked:

“What offense is incurred?”

He replied:

“A payattika offense.”

He said:

“Venerable sir, this is the fifth practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable sir, you should not overlook such evil conduct.”

Upon hearing this, the Venerable remained silent for a long while and then replied:

“I am aware of the matter.”

Yasas again asked:

“Venerable sir, is the purification practice of the two fingers permitted?”

The Venerable asked:

– What is the purification practice of the two fingers?

They replied:

– These bhikshus do not perform the procedure for leftover food, but use two fingers to take food and eat it, regarding this as the purification practice of the two fingers. Is this permissible?

The Venerable said:

– It is not permissible.

They asked:

– Where did the Tathagata prohibit this practice?

He replied:

– In the city of Thất La Phiệt.

They asked:

– Concerning whom?

He replied:

– Thiện Lai.

They asked:

– What offense is incurred?

He replied:

– The offense of Ba-dật-để-ca.

They said:

– Venerable, this is the sixth practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable, you should not overlook such wrongdoing.

Hearing this, the Venerable remained silent for a long while and then replied:

– I understand the matter.

Đại Danh again asked:

– Venerable, is it permissible to perform such a purification practice for treating illness?

The Venerable asked:

– What is the purification practice for treating illness?

He replied:

– These bhikshus mix water with liquor, stir it, and drink it, regarding this as a purification practice. Is this permissible?

The Venerable said:

– It is not permissible.

He asked:

– Where did the Tathagata prohibit this practice?

The Venerable replied:

– In the city of Thất La Phiệt.

He asked:

– Concerning whom?

The Venerable replied:

– Thiện Lai.

He asked:

– What offense is incurred?

The Venerable replied:

– The offense of Ba-dật-để-ca.

He said:

– Venerable, this is the seventh practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable, you should not overlook such wrongdoing.

Hearing this, the Venerable remained silent for a long while and then replied:

– I understand the matter.

Đại Danh again asked:

– Venerable, is such a purification practice involving concentrated milk permissible?

The Venerable asked:

– What is the purification practice involving concentrated milk?

He replied:

– These bhikshus take one sheng of milk boiled until thick, mix it with water, stir it, and drink it outside the proper time, regarding this as the purification practice of water mixed with concentrated milk. Is this permissible?

The Venerable said:

– It is not permissible.

He asked:

– Where did the Tathagata prohibit this practice?

The Venerable replied:

– In the city of Thất La Phiệt.

He asked:

– Concerning whom?

The Venerable replied:

– The group of seventeen bhikshus.

He asked:

– What offense is incurred?

The Venerable replied:

– The offense of Ba-dật-để-ca.

He said:

– Venerable, this is the eighth practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable, you should not overlook such wrongdoing.

Hearing this, the Venerable remained silent for a long while and then replied:

– I understand the matter.

Đại Danh again asked:

– Venerable, is it permissible to perform such a purification practice for a sitting cloth?

The Venerable asked:

– What is the purification practice for a sitting cloth?

He replied:

– When making a new sitting cloth, these bhikshus do not sew onto it a piece of old cloth measuring one span of the Buddha, but use it without doing so, regarding this as the purification practice for a sitting cloth. Is this permissible?

The Venerable said:

– It is not permissible.

He asked:

– Where did the Tathagata prohibit this practice?

The Venerable replied:

– In the city of Thất La Phiệt.

He asked:

– Concerning whom?

The Venerable replied:

– The group of six bhikshus.

He asked:

– What offense is incurred?

The Venerable replied:

– The offense of Ba-dật-để-ca.

He said:

– Venerable, this is the ninth practice. It contravenes the Buddha’s teaching ... as above, up to ... Venerable, you should not overlook such wrongdoing.

Hearing this, the Venerable remained silent for a long while and then replied:

– I understand the matter.

Đại Danh again asked:

– Is it permissible to perform a purification practice concerning gold and precious objects?

The Venerable asked:

– What is the purification practice concerning gold and precious objects?

He replied:

– These bhikshus adorn their alms bowls beautifully and go from house to house asking for various kinds of gold, precious objects, and cowrie shells used as currency. The Sangha then divides them among themselves, regarding this as the purification practice concerning gold and precious objects. Is this permissible?

The Venerable said:

– It is not permissible.

He asked:

– Where did the Tathagata prohibit this practice?

The Venerable replied:

– In the Vinaya.

He asked:

– Concerning whom?

The Venerable replied:

– The group of six bhikshus.

He asked:

– What offense is incurred?

The Venerable replied:

– The offense requiring forfeiture and expiation.

He said:

– Venerable, this is the tenth practice.

Furthermore, when this is compared with the Ratnakūṭa Sutra in the Buddha’s Utterances chapter of the Saṃyukta Āgama, the Aggregates of Moral Discipline chapter of the Dīrgha Āgama, the Yết Sĩ Na Sutra in the Saṃyukta chapter of the Madhyama Āgama, and the section between the fourth and fifth chapters of the Ekottarika Āgama, it contravenes the Buddha’s teaching.

The Venerable replied:

– If that is so, go elsewhere and seek good companions. I shall be your companion in the Dharma.

After hearing the Venerable Lạc Dục speak thus, the elder Danh Xưng entered the fourth meditative absorption at the limit of existence and afterward went to the village of An Trú. There was a bhikshu there named Xa Sá (translated into Chinese as Siểm Khúc), a disciple of the Venerable Ānanda, who had attained arhatship and abided in the eight liberations. Danh Xưng went to see Xa Sá, bowed his head at his feet, and said:

– Venerable, are bhikshus permitted to perform a purification practice by loudly expressing mutual consent?

The Venerable asked:

– What is the purification practice of mutual consent?

He replied:

– These bhikshus carry out an unlawful and discordant karma procedure, an unlawful but concordant karma procedure, or a lawful but discordant karma procedure, and then mutually consent to it, regarding this as a purification practice. Is this permissible?

The Venerable said:

– It is not permissible.

He asked:

– Where did the Tathagata establish the rule prohibiting this?

The Venerable replied:

– In the city of Chiêm-ba.

He asked:

– Concerning whom?

The Venerable replied:

– The group of six bhikshus.

He asked:

– What offense is incurred?

The Venerable replied:

– The offense of wrongdoing.

Đại Danh said:

– Venerable, this is the first matter. It contravenes the Buddha’s teaching ... as previously explained in full, up to ... the tenth matter.

The Venerable replied:

– If that is so, worthy one, go elsewhere and seek good companions. I shall be your companion in the Dharma.

After taking his leave, he went to the city of Tăng-yết-thế. There was a Venerable named Bà Sai, a disciple of Venerable Ānanda, who had attained arhatship and abided in the eight liberations. Đại Danh went to see the Venerable Bà Sai, bowed his head at his feet, and said:

– Venerable, are bhikshus permitted to perform a purification practice through mutual consent?

The Venerable asked:

– What is the purification practice of mutual consent?

The questions and answers proceeded as before, through the tenth matter.

After taking his leave, Đại Danh went to the city of Ba-Thát-Ly-Tử. There was an elder there named Khúc An. At that time, Khúc An had entered the attainment of cessation, so Danh Xưng went to the elder Thiện Ý ... as before, through the tenth matter, and then went to the city of Lưu-Chuyển. There was an elder named Nan Thắng there, to whom he likewise related the ten matters as before; he then bowed, took his leave, and went to the city of Đại Huệ. There was an elder named Thiện Kiến there ... to whom he likewise related the ten matters as above ... then bowed, took his leave, and went to the city of Câu Sinh. There was an elder named Diệu Tinh there ... to whom he likewise related the ten matters as before.

Hearing this, the elder Diệu Tinh thought: “Before coming to my dwelling place, has this elder already gone to other dwelling places and spoken of these matters?”

When he learned that Danh Xưng had already gone to other places, Diệu Tinh thought: “This elder has traveled a great distance and must surely be utterly weary.”

Diệu Tinh said:

– Elder, remain here and rest for the time being. I shall go and seek good companions.

Danh Xưng remained there, while Diệu Tinh set out on his journey.

In the city of Quảng Nghiêm, the bhikshus went together to see Danh Xưng’s disciple and asked:

– Where is your preceptor?

He replied:

– He has gone to seek good companions.

They asked:

– For what purpose does he seek them?

He replied:

– To expel you venerable ones.

They asked:

– What have we transgressed that he wishes to expel us?

Danh Xưng’s disciple recounted all the matters above.

Those bhikshus said:

– Your preceptor has done an unwholesome deed. The Buddha has entered nirvana; why does he cause one another affliction within the teaching left behind? We are merely adapting to circumstances for the time being in order to sustain our lives.

Among that assembly, some bhikshus discussed the matter among themselves:

– What that venerable one has said is true and not false. What the venerable ones have done is contrary to and not in accord with the conduct of the sravakas. Previously, we all heard that the true Dharma of the Blessed One would endure for one thousand years. That period has not yet elapsed, yet they have already caused the Dharma to become obscured. Now, to protect the true Dharma, that venerable one is seeking companions and wishes to carry out an expulsion. This is indeed excellent. By setting this matter right, evil persons will no longer treat the precepts lightly, and malignant sores will be unable to arise.

The bhiksus were all afraid and unable to reply. They could only remain silent and stand to one side, saying to one another:

– Venerable Yasas has gone to seek companions in order to carry out the expulsion. Why are we still remaining here in silence?

One of them said:

– What should we do now?

They replied:

– Since he has sought companions, we should do likewise; otherwise, how can we avoid being expelled?

Someone said:

– If we do so, a dispute will arise. Let us quickly leave together for another place.

They asked:

– Where shall we go? Wherever we go, the same fault will arise. Let us ask them to be pleased to pardon us.

Someone said:

– He will certainly not be pleased to pardon us. For the time being, let us remain here. Yasas has disciples and pupils. Let us first give them robes, bowls, flasks, bowl-straps, bronze cups, and girdles to please them, and only afterward ask them to grant us pardon.

After agreeing that this was a good method, the bhiksus gave them sanghatis, seven-panel robes, five-panel robes, under-robes of samkaksika, undergarments, bowls, water-straining bags, and so forth. By providing them with such things, they induced those disciples to accept them, and the bhiksus continued to dwell undisturbed in the monastery.

After finding worthy companions, Venerable Yasas returned to the city of Vaisali. His disciples and pupils bowed at his feet and asked:

– Has the preceptor found companions?

He replied:

– Children, before long worthy companions will arrive to assist us.

The disciples said:

– Preceptor, this matter has already passed; please reconsider it. The Great Teacher has entered nirvana, and the Teaching is passing away as well. Since everyone sustains life according to circumstances, why trouble them?

Upon hearing this, Yasas thought: “I have never before heard my disciples speak such words. Judging from their manner, they must have accepted another person's request.”

The Venerable One said:

– Venerable ones, I have never before heard you speak such words. Have you accepted another person's request?

The disciples all remained silent.

Thereupon Yasas sent a messenger to tell his companions that the evil faction was gradually increasing and that they should come quickly, for the great matter of the Buddha-Dharma could not be delayed.

This verse was spoken:

When one should hasten but instead is slow,

And should be slow but instead hastens,

This is contrary to right principle,

The conduct of a fool.

He incurs an evil reputation,

Becomes estranged from good friends,

And his endeavors decline,

Like the moon gradually waning.

When slowness is needed, one is slow;

When haste is required, one acts swiftly.

This accords with right principle,

And is the wisdom of the wise.

One gains a good reputation,

Associates closely with virtuous friends,

And one's endeavors flourish,

Like the moon gradually waxing bright.

Venerable Yasas sounded the gandhi, and six hundred and ninety-nine arhats, all disciples of Ananda, assembled. Because Venerable Kubjita was abiding in the attainment of cessation, he did not hear the sound of the gandhi. After the bhiksus had assembled, Venerable Yasas thought:

– If I make a formal declaration before the Sangha, it will certainly provoke anger and great contention. I shall therefore wait until the full assembly is harmonious before announcing the matter.

Yasas approached the senior elder, squatted with palms joined, and remained silent.

At that time, Venerable Kubjita had just emerged from the attainment of cessation. The devas informed him:

– Noble Kubjita, why do you remain at ease? Six hundred and ninety-nine arhats, your fellow students, have assembled in the city of Vaisali and wish to compile the Teaching so that the true Dharma may long endure. Go there quickly.

Through the power of supernormal faculties, the Venerable One disappeared from Pataliputra, appeared in the city of Vaisali, and knocked at the chamber door.

The bhiksus asked:

– Who is there?

Kubjita answered in verse:

– In the city of Pataliputra

There dwelt a learned sramana versed in the Vinaya.

That person has now come here

And stands directly before the door, his faculties serene.

The bhiksus inside said:

– Apart from those in this assembly, is there also someone whose faculties are tranquil? Please state your name.

Kubjita replied:

In the city of Pataliputra

There dwelt a learned sramana versed in the Vinaya.

That person has now come here

And stands directly before the door, named Kubjita.

The bhiksus said:

– Excellent! Welcome; please enter.

When the Venerable One entered, all the bhiksus rose to welcome him, exchanged greetings, bowed in homage, and then resumed their former seats in due order.

Seeing that the venerable ones were seated, Venerable Yasas presented the ten matters:

– Venerable ones! Is it permissible to perform an act of purification by common consent in this manner?

They asked:

– What is an act of purification by common consent?

He replied:

– If bhiksus carry out an unlawful and discordant karman, an unlawful but concordant karman, or a lawful but discordant karman, and call it an act of purification by common consent, is this permissible?

The Venerable One replied:

– It is not permissible.

He asked:

– Where was the rule established?

He replied:

– In the city of Campa.

He asked:

– For whom was it established?

He replied:

– For the group of six bhiksus.

He asked:

– What offense was incurred?

He replied:

– An offense of wrongdoing.

He said:

– Venerable One, this is the first matter, and it directly contradicts the Buddha's teaching.

Thus they proceeded through the tenth matter, questioning and answering as before. Afterward, the assembly compiled the Teaching together. Following the formal declaration, the gandhi was sounded, and all the bhiksus in the city of Vaisali assembled and sat down in due order. Venerable Yasas then presented all ten matters to the assembly once more. Their correctness or incorrectness was discussed, and the entire assembly gave its assent.

At that time, seven hundred arhats compiled the Teaching together; therefore, it was called the Compilation of the Seven Hundred.

The preceding internal summary verse:

Loud voice and rejoicing,

Digging earth, liquor, and storing salt,

Half a yojana, two fingers,

Thickened milk, sitting cloth, and valuables.

From Vaisali to Anavastha,

Traveling throughout the realm to Karsa,

The cities of Pataliputra and Pravartana,

Mahaprajna and Sahaja—seven cities in all.

Venerable Sarvakama and Yasas,

Venerable Sambhuta, Sarva,

Sumana, Kubjita, and Durjaya,

Sudarsana and Suprabha—nine in all.

MULASARVASTIVADA

VINAYA MISCELLANY

The complete work ends with Scroll Forty.