407

THE LESSER DIVISION (CULLAVAGGA) XII

Now at that time, a century after the Lord had attained

nibbana, monks who were Vajjis of Vesali1 promulgated ten
points at Vesali, saying: “ The practice concerning a horn
for salt2 is allowable ; the practice as to five finger-breadths is
allowable; the practice concerning ‘ among the villages ' is
allowable; the practice concerning residences is allowable;
the practice concerning assent is allowable; the practice
concerning what is customary is allowable; the practice con­
cerning unchumed butter-milk is allowable ; it is allowable to
drink unfermented toddy; a piece of cloth to sit upon that
has no border is allowable ; gold and silver are allowable.”
Now at that time the venerable Yasa, the son of Kakandaka ,3
walking on tour among the Vajjis, arrived at Vesali.4* Then
the venerable Yasa, the son of Kakandaka, stayed there at
Vesali in the Great Grove in the Hall of the Gabled Roof.
Now at that time the monks who were Vajjis of Vesali, having
on that Observance day filled a bronze pot with water, having
set it in the midst of the Order of monks, spoke' thus to lay-
followers of Vesali who came : " Give, sirs, a kahapana* for
the Order and half a pada6 and a stamped mdsaka ; 7 there will
be something to be done for the Order in respect of requisites.”
When they had spoken thus, the venerable Yasa , 8 the son
of Kakandaka, spoke thus to the layfollowers of V esali: " Do

4
1 As at CV. VII. . i.
1 The terms of the ten points are explained below, CV. X II. 1 . io ; 2 . 8.
* I take this parent to be his mother. This Yasa is mentioned at D A . 525;
M b v s . 96; M h v s . iv. 57.
4 This passage is quoted at V A . i. 34.
* See B . D . i. 29, n., and 71, n. 2.
* On p a d a , see B . D . i. 71, n. 2. Although the reading above is a d i h a m
p i p a d a t n p i , as though a d d h a and p a d a were separate mediums of exchange,
in taking the phrase as meaning “ half a p a d a ” I am following V v A . 77
= D h A . iii. 108 which gives the descending line: k a h a p a n a , a d d h a p a d a ,
m dsaka. V i n . T e x t s iii. 387 takes a d d h a as half a k a h a p a n a , but the
justification for its being half a p a d a is greater.
7 See B . D . i. 72, n. 1, and V A . 689-690 where it is said that some m a s a k a s
have figures stamped on them.
8 For the ten points and the Yasa episode see also M h v s . iv. 9 ff., D p v s . iv.
45 ff., v. 23 ; V A . i. 33 ff.
408 B O O K OF D I S C I P L I N E
not, sirs, give kahapanas . . . and stamped masakas to the
Order: gold and silver are not allowable to recluses, sons of
the Sakyans.1 The recluses, sons of the Sakyans do not
consent (to accept) gold and silver, the recluses, sons of the
Sakyans do not receive gold and silver, the recluses, sons of
the Sakyans do not use jewels and refined gold,2 they have
done with gold and silver.” 3 Then the layfollowers of Vesall,
being spoken to thus by the venerable Yasa, the son of
Kakandaka, nevertheless gave kahapanas . . . and stamped
masakas to the Order. Then the monks who were Vajjis or
Vesall, having towards the end of that night arranged those
gold coins,4 distributed portions according to the number of
monks. 5* Then the monks who were Vajjis of Vesall spoke
thus to the venerable Yasa, the son of Kakandaka : [294]
“ This portion of gold coins is for you, reverend Yasa.”
” I have no need of a portion of gold coins, sirs, I do not
consent (to accept) gold coins.” || 1 ||
Then the monks who were Vajjis of Vesall, saying : “ This
reverend Yasa, the son of Kakandaka, is reviling and abusing*
layfollowers who are faithful and believing ; come, let us carry
out a (formal) act of reconciliation7 for him,” carried out a
(formal) act of reconciliation for him. Then the venerable
Yasa, the son of Kakandaka spoke thus to the monks who
were Vajjis of V esall: •
“ It was laid down by the Lord, your reverences, that a
companion messenger should be given to a monk for whom
a (formal) act of reconciliation has been carried out .8 Your
reverences, give me a monk as companion messenger.”
Then the monks who were Vajjis of Vesall, having agreed
upon one monk, gave him to the venerable Yasa, the son of
Kakandaka, as a companion messenger. Then the venerable
Yasa, the son of Kakandaka, having entered Vesall together

1 Nissag. X V III.
• suvanya. On this and hiranna see B.D. i. 28 n.
3 All these phrases occur at 5 . iv. 325 as above ; the last two are also used
at M. ii. 51 in respect of the potter.
4 hiranna.
h bhikkhaggena. Cf. seyyaggena, viharaggena and parivenaggena at CV. V I .
11. 3
• Both these terms are defined at Vin. iv. 309. They occur also at Vin.
iv. 52.
7 patisdraniyakamma. See CV. I. 18, 5.
• CV. I. 22. 2.
1-2 -3 ] CULLAVAGGA XII 409
with the monk who was his companion messenger, spoke thus
to the layfollowers of Vesall:
“ It is said that I revile and abuse the venerable layfollowers1
who are faithful and believing, and that I afford little satisfac­
tion in that I speak of not-dhamma as not-dhamma/, in that I
speak of dhamma as dhamma, in that I speak of not-discipline
as not-discipline, in that I speak of discipline as discipline.
II2 II
“ Friends, the Lord was once staying at Savatthi in the
Jeta Grove in Anathapindika’s monastery. There, friends,
the Lord addressed the monks, saying: ‘ Monks,2 there are
these four stains of the moon and the sun, stained by which
stains the moon and the sun burn not, shine not, blaze not.
What are the four ? Dense cloud, monks, is a stain of the
moon and the sun, stained by which stain the moon and the
sun . . . blaze not. A snow-cloud3 . . . Smoke and dust
. . . Rahu ,4 monks, is a stain of the moon and the sun, stained
by which stain the moon and the sun burn not, shine not,
blaze not. These, monks, are the four stains of the moon
and the sun, stained by which stains the moon and the sun
bum not, shine not, blaze not.
“ * Even so, monks, there are four stains of recluses and
brahmans, stained by which stains some recluses and brahmans
burn not, shine not, blaze not. What are the four ? There
are, monks, some recluses and brahmans who drink fermented
liquor, who drink spirits, 5 abstaining not from drinking fer­
mented liquor and spirits. This, monks, is the first stain of
recluses and brahmans, stained by which stain some recluses
and brahmans burn not, shine not, blaze not. And again,
monks, some recluses and brahmans [295] indulge in sexual
intercourse,6 abstaining not from sexual intercourse. This,
monks, is the second stain. . . . And again, monks, some
recluses and brahmans consent (to accept) gold and silver

1 ayasmante upasake.
* As at A . ii. 53. Cf. Miln. 273.
3 mahikd ; at A. ii. 53, mahiyd. VA. 1297 say s ^ is a snow-cloud
(himavatahaka) at the time of snow-fall.
4 He figures in the Indian myth of eclipses. See S. i. 50, 51 where the
Moon and Sun devas were seized by Rahu ; they both invoked Gotama’s aid,
and he told Rahu to set the devas free.
3 See Pac. 51.
• See Par. I.
P
4io B O O K OF D I S C I P L I N E
abstaining not from accepting gold and silver.1 This, monks,
is the third stain. . . . And again, monks, some recluses and
brahmans earn a living by a wrong mode of livelihood,
abstaining not from a wrong mode of livelihood.2 This, monks,
is the fourth stain, stained by which stain some recluses and
brahmans . . . blaze not. These, monks, are the four stains
of recluses and brahmans, stained by which stains some recluses
and brahmans burn not, shine not, blaze not.’ Friends, the
Lord said this ; the Well-farer having said this, the Teacher
further spoke thus :
‘ Some recluses3 and brahmans are stained
By lust and ill-will. Clothed in ignorance,
Beings delight in pleasure-giving shapes ;
Liquor fermented and distilled they drink ;
They follow sexual lu s t; by folly blinded
Some recluses and brahmans take gifts
Of gold and silver and live wrongfully.
These are called “ stains ” by the Awakened One,
The kinsman of the Sun. Tainted by these
Some recluses and brahmans burn net,
They shine not, tarnished, dust-soiled, utter fools,
Shrouded in darkness ; slaves of craving they,
Led by the cord of craving, and they swell
The dreadful charnel-field4 and take on again-
becoming.’
" I t is for speaking thus that it is said that I am reviling
and abusing the venerable layfollowers who are faithful and
believing, and that I afford little satisfaction in that I speak
of not-dhamma as not-dhamma, in that I speak of dhamma
as dhamma, in that I speak of not-discipline as not-discipline,
and in that I speak of discipline as discipline. || 3 j|
" Friends, the Lord was once staying at Rajagaha in the

1 See Nissag. X VIII, and D. i. 5.

8 At D. i. 9-12 many wrong modes of livelihood are enumerated.
8 I follow translation at G.S. ii. 62-63, except that in the first line I have
“ stained” (Vin. parikkilittha) instead of “ snared” (A. patikkittha), and
in the last line I have " take on again-becoming ” instead of " reap rebirth.”
4 va^henti katasim. Cf. Ud. VI. 8 icc’ ete ubho antd katasivaddhana katasiyo
ditthl vaddhenti ; also Thig. 502 katasim vaddhente ; and the line above,
from “ they swell ” to the end, with Thag. 456 which however for our ddiyanti
(take on) reads acinanti (accumulate).
14] CULLAVAGGA XII 4 ii
Bamboo Grove at the squirrels’ feeding place. Now at that
time,1 friends, in the king’s private quarters this conversation
arose among the king’s assembly as they were gathered together
and sitting down : * Gold and silver are allowable for the
recluses, sons of the Sakyans ; the recluses, sons of the Sakyans
consent (to accept) gold and silver; the recluses, sons of the
Sakyans receive gold and silver.’ Now at that time, friends,
a village headman, Maniculaka, was sitting down in that
assembly. Then, friends, Maniculaka, the village headman,
spoke thus to that assembly: * Do not, masters, speak thus.
Gold and silver are not allowable to recluses, sons of the
Sakyans; the recluses, sons of the Sakyans do not consent
(to accept) gold and silver; the recluses, sons of the Sakyans
do not receive gold and silver ; [296] the recluses, sons of the
Sakyans do not use gold and silver, they have done with gold
and silver.’ And, friends, Maniculaka, the village headman,
was able to convince that assembly. Then, friends, Maniculaka
the village headman, having convinced that assembly
approached the Lord ; having approached, having greeted the
Lord, he sat down at a respectful distance. As he was sitting
down at a respectful distance, Maniculaka the village headman,
spoke thus to the L o rd : ' Now, Lord, in the king’s private
quarters. . . .2 I was able, Lord, to convince that assembly.
I hope3 that I, Lord, maintaining thus, am one who asserts
(fairly) what has been affirmed, and am not misrepresenting
the Lord by what is not fact, but am maintaining a doctrine
which conforms to his doctrine, and that no one who is a
fellow dhamma-man, a holder of (his) views, comes to a position
incurring blame.’
“ ‘ Certainly you, village headman, maintaining thus, are one
who asserts (fairly) what I have affirmed, and are not mis­
representing me by what is not fact, but are maintaining a
doctrine which conforms to my doctrine, and no one who is
a fellow dhamma-man, a holder of (my) views, comes to a
position incurring blame. For, village headman, gold and
silver are not allowable to recluses, sons of the Sakyans ; the

1 As at 5 . iv. 325.
a The whole is repeated in the text.
3 This speech occurs in almost identical terms at MV. VI. 31 . 4 ; see also
S. iii. 6, iv. 51, 340, 381 ; A. i. 161 ; cf. A. ii. 31, iii. 4, D. i. 161.
412 B O O K OF D I S C I P L I N E
recluses, sons of the Sakyans do not consent (to accept) gold
and silver; the recluses, sons of the Sakyans do not receive
gold and silver; the recluses, sons of the Sakyans do not use
gold and silver, they have done with gold and silver. To
whoever, village headman, gold and silver are allowable to him
also are allowable the five strands of sense-pleasures ; to
whoever the five strands of sense-pleasures are allowable,
certainly you may understand, village headman, (this to be)
not the dharnma of recluses,1 not the dhamyna of sons of the
Sakyans. Although I, village headman, spoke thus : Grass
may be looked about for by one who needs grass ; wood may
be looked about for by one who needs wood ; a wagon may be
looked about for by one who needs a wagon ; a man may be
looked about for by one who needs a man2— yet I, village
headman, have never said in any way that gold and silver
may be consented to or looked about for.’ It is for speaking
thus that it is said that I am reviling and abusing venerable
lavfollowers who are faithful and believing, and that I afford
little satisfaction in that I speak of not-dhamma as not-dhamma,
in that I speak of dhamma as dhamma, in that I speak of not-
discipline as not-discipline, in that I speak of discipline as
discipline. || 4 ||
“ Once, friends, when the Lord was in Rajagaha, as before,
he objected in connection with Upananda, the son of the
Sakyans, to gold and silver and laid down a rule of training.3
It is for speaking thus that it is said that I am reviling and
abusing venerable layfollowers who are faithful and believing,
and that I afford little satisfaction in that I [297] speak of
not-dhamyna as not-dhaynma, in that I speak of dhamma as
dhamma, in that I speak of not-discipline as not-discipline,
in that I speak of discipline as discipline.” || 5 ||
When he had spoken thus the layfollowers of Vesali spoke
thus to Yasa, the son of Kakandaka : “ Honoured sir, master
Yasa, the son of Kakandaka, is alone a recluse, a son of the
Sakyans ; these, one and all, are not recluses, not sons of the
Sakyans. Honoured sir, let master Yasa, the son of Kakand­
aka, stay in Vesali and we will make an effort in regard to

1 samanadhamma, recluses’ dhamma, mentioned also at A . iii. 371.

2 The Manicula-sutta of S. iv. 325-7 stops here.
* See Nissag. XVI.II.
1.6-8] CULLAVAGGA XII 4i 3
the requisites of robes, almsfood, lodgings, medicines for the
sick."
Then the venerable Yasa, the son of Kakandaka, having
convinced the layfollowers of Vesall, went to a monastery
together with the monk who was his companion messenger.
II6 ||
Then the monks who were Vajjis of Vesall asked the monk
who was the companion messenger, saying : " Your reverence,
have the layfollowers of Vesall been asked for forgiveness by
Yasa, the son of Kakandaka ? "
“ Your reverences, evil has been done to u s ; Yasa, the son
of Kakandaka, is alone regarded as1 a recluse, a son of the
Sakyans; we, one and all, are regarded as not recluses, not
sons of the Sakyans."
Then the monks who were Vajjis of Vesall, saying: “ Your
reverences, this Yasa, the son of Kakandaka, not agreed upon
by us, has given information2 to householders. Come, let us
carry out a (formal) act of suspension3 against him." And these
gathered together desirous of carrying out a (formal) act of
suspension against him. Then the venerable Yasa, the son
of Kakandaka, having risen above the ground, reappeared at
Kosambl. Then the venerable Yasa, the son of Kakandaka,
sent a messenger to the monks of Pava 4 and (to those) of the
southern region of Avanti , 5 saying :
" Let the venerable ones come, we must attend to this legal
question before what is not dhamma shines forth and dhamma
is withheld, (before) what is not discipline shines forth and
discipline is withheld, before those who speak what is not
dhamma become strong and those who speak dhamma become
feeble, (before) those who speak what is not discipline become
strong and those who speak discipline become feeble. " 6 || 7 ||
Now at that time the venerable Sambhuta, 7 a wearer of
1 kata, lit. made.
* pakdseti. Cf. CV. VII. 3 . 2. ff.
* ukkhepaniyakamma. See CV. I. 25.
4 Mentioned at Vin. i. 253, and called there and above P&theyyaka. See
n. at B.D. iv. 351. VA. 1105 calls Patheyyam (v.l. Paveyyam) a kingdom
to the west of Kosala, which will no doubt account for the “ western country "
of Vin. Texts iii. 394.
6 See Vin. i. 195 ff.
* As at CV. X I. 1 . 1.
7 Verses at Thag. 291-4. See ThagA. ii. 122 ff. Mentioned with Salha,
Revata, and Yasa as Ananda’s pupils, VA. 34 f .
414 B O O K OF D I S C I P L I N E
coarse hempen cloth, *1 was staying on Ahoganga mountain slope.
Then the venerable Yasa, the son of Kakandaka, approached
Ahoganga mountain slope and the venerable Sambhuta, the
wearer of coarse hempen cloth ; having approached, having
greeted the venerable Sambhuta, the wearer of coarse hempen
cloth, he sat down at a respectful distance. As he was sitting
down at a respectful distance the venerable Yasa, the son of
Kakandaka, spoke thus to the venerable Sambhuta, the wearer
of coarse hempen cloth :
“ Honoured sir, these monks, Vajjis of Vesall, are promul­
gating ten points : 2 the practice concerning a horn for salt is
allowable ; the practice as to five finger-breadths is allowable ;
the practice concerning ‘ among the villages ’ is allowable ; the
practice concerning residences is allowable; the practice
concerning assent is allowable ; the practice concerning what
is customary is allowable ; the practice concerning unchurned
buttermilk is allowable ; it is allowable to drink unfermented
to d d y; a piece of cloth to sit upon that has no border is
allowable; gold and silver are allowable. [298] Come,
honoured sir, we must attend to this legal question before
what is not dhamma shines forth and dhamma is withheld,
(before) what is not discipline shines forth and discipline is
withheld, before those who speak what is not dhamma become
strong and those who speak dhamma become feeble, (before)
those who speak what is not discipline become strong and
those who speak discipline become feeble.”
“ Very well, your reverence,” the venerable Sambhuta, the
wearer of coarse hempen cloth, answered the venerable Yasa,
the son of Kakandaka in assent. Then as many as sixty monks
of Pava, all forest-dwellers, all almsmen, all rag-robe wearers,
all wearers of the three robes, 3 one and all men perfected, 4
gathered together on Ahoganga mountain slope ; and as many
as eighty-eight monks of the southern region of Avanti, mostly
forest-dwellers, mostly almsmen, mostly rag-robe wearers,
mostly wearers of the three robes, and one and all men perfected,
gathered together on Ahoganga mountain slope. || 8 ||

• sanavasin. On sana see B.D. ii. 143, n. 3.

1 A s a tC V . X II. 1 . 1.
2 For references to these four ascetic practices see notes at B.D. iv. 351.
3 They are not called this at Vin. i. 253.
1.9] CULLAVAGGA XII 4i 5
Then as these monks who were elders were considering, it
occurred to them : “ Now, this legal question is hard and
troublesome. How can we acquire a faction through which
we could be stronger in regard to this legal question ? ” Now
at that time the venerable Revata *1 was staying in Soreyya.
He had heard much, he was one to whom the tradition had
been handed down, he was an expert in dhamma, expert in
discipline, expert in the headings ; wise, experienced, clever;
conscientious, scrupulous, desirous of training.2 Then it
occurred to the monks who were elders :
“ This venerable Revata is staying in Soreyya. He has
heard much . . . desirous of training. If we could acquire
the venerable Revata for the faction, thus could we be stronger
in regard to this legal question.”
Then the venerable Revata, through the condition of deva­
lu e hearing which was purified, surpassing that of men, heard
these monks who were elders as they were considering. And
having heard them, it occurred to him : “ This legal question
is hard and troublesome, yet it is not suitable for me to hold
back from a legal question like this. But these monks are
coming now. I will get no comfort crowded up by them.
Suppose that I should go away beforehand ? ”
Then the venerable Revata went from Soreyya to Samkassa.
Then the monks who were elders, having arrived at Soreyya,
asked: “ Where is the venerable R e v a ta ? ” They spoke
thus : “ The venerable Revata has gone to Samkassa.” Then
the venerable Revata went from Samkassa to Kannakujja.
Then the monks who were elders, having arrived at Samkassa,
asked : “ Where is the venerable Revata ? ” They spoke thus :
“ This venerable Revata has gone to Kannakujja.” Then the
venerable Revata went from Kannakujja to Udumbara. Then
the monks who were elders, having arrived at Kannakujja,
asked : “ Where is the venerable Revata ? ” They spoke thus :
“ This venerable Revata has gone to Udumbara.” [299] Then
the venerable Revata went from Udumbara to Aggalapura.
Then the monks who were elders, having arrived at Udumbara,
asked: “ Where is the venerable R e v a t a ? ” They spoke

1 See Mhvs. iv. 57, 60 ; cf. Dpvs. iv. 49, V A . i. 33 f.

1 Stock, as at Vin. i. 127, ii. 8 ; cf. A. i. 117, ii. 147, iii. 179.
416 B O O K OF D I S C I P L I N E
thus: “ This venerable Revata has gone to Aggalapura.”
Then the venerable Revata went from Aggalapura to Sahajati.
Then the monks who were elders, having arrived at Aggalapura,
asked : “ Where is the venerable Revata ? ” They spoke thus :
“ This venerable Revata has gone to Sahajati.” Then the monks
who were elders met the venerable Revata at Sahajati. || 9 ||
Then the venerable Sambhuta, the wearer of coarse hempen
cloth, spoke thus to the venerable Yasa, the son of Kakandaka :
" Your reverence, this venerable Revata has heard much, he
is one to whom the tradition has been handed down, he is an
expert in dhamma, expert in discipline, expert in the headings ;
wise, experienced, clever; conscientious, scrupulous, desirous
of training. If we were to ask the venerable Revata a question,
the venerable Revata would be capable of spending a whole
night over just the one question. But now the venerable
Revata will call upon a monk who is a pupil and a plain-song
repeater.1 Do you, when that monk has completed the plain-
song intonation, having approached the venerable Revata, ask
him about these ten points.”
“ Very well, honoured sir,” the venerable Yasa, the son of
Kakandaka, answered the venerable Sambhuta, the wearer of
coarse hempen cloth, in assent. Then the venerable Revata
called upon the monk who was a pupil and a plain-song repeater.
Then when that monk had completed the plain-song intonation,
the venerable Yasa, the son of Kakandaka, approached the
venerable R evata; having approached, having greeted the
venerable Revata, he sat down at a respectful distance. As he
was sitting down at a respectful distance, the venerable Yasa,
the son of Kakandaka, spoke thus to the venerable Revata :
“ Honoured sir, is the practice concerning a horn for salt
allowable ? ”
“ What, your reverence, is this practice concerning a horn
for salt ? ”
“ Honoured sir, is it allowable to carry about salt in a horn,
thinking, ‘ I will enjoy whatever may be unsalted ’ ? ”
“ Your reverence, it is not allowable.”
“ Honoured sir, is the practice concerning two finger-breadths
allowable ? ”

sarabhdtiaka. See note above, p. 146.

l.io ] CULLAVAGGA XII 417
“ What, your reverence, is this practice concerning two
finger-breadths ? "
“ Honoured sir, is it allowable to eat a meal at the wrong
time when the shadow has passed beyond two finger-breadths?"
" Your reverence, it is not allowable."
“ Honoured sir, is the practice concerning ‘ among the
villages ’ allowable ? "
" What, your reverence, is this practice concerning ‘ among
the villages ’ ? "
" Honoured sir, is it allowable, thinking, ‘ 1 will go now
among the villages,’ having eaten, being satisfied, to eat a meal
that is not left over ? " 1
“ Your reverence, it is not allowable."
" Honoured sir, is the practice concerning residences allow­
able ? "
" What, your reverence, is this practice concerning resi­
dences ? "
“ Honoured sir, is it allowable for several residences belonging
to the same boundary to carry out various Observances ? "
“ Your reverences, it is not allowable." [300]
“ Honoured sir, is the practice concerning assent allowable ? "
“ What, your reverence, is this practice concerning assent ? "
“ Honoured sir, is it allowable for an incomplete Order to
carry out a (formal) act, thinking, ‘ We will advise monks
who arrive ’ ? "
“ Your reverence, it is not allowable."
“ Honoured sir, is the practice concerning what is customary2
allowable ? "
" What, your reverence, is this practice concerning what is
customary ? "
“ Honoured sir, is it allowable, thinking, 4 This is habitually
done3 by my preceptor, this is habitually done by my teacher/
to conduct oneself according to that ? "
" Your reverence, the practice concerning what is customary
is sometimes allowable, sometimes not allowable."
" Honoured sir, is the practice concerning unchurned butter­
milk allowable ? " *

1 See Pac. 35, and B.D. ii. 328.

* acitinakappa. Cf. Vin. i. 79 (MV. I. 51 . 1). Dpvs. iv. 47. v. 18.
* ajjhacinna, as at CV. IV. 5 . 1.
p*
418 B O O K OF D I S C I P L I N E
“ What, your reverence, is this practice concerning unchurned
buttermilk ? "
“ Honoured sir, is it allowable, having eaten, being satisfied,
to drink whatever is milk that is not left over but which has
passed the stage of being milk (although) it has not arrived at
the stage of being curds ? "
“ Your reverence, it is not allowable."
“ Honoured sir, is it allowable to drink unfermented toddy ? "
" What, your reverence, is this toddy ? "
" Honoured sir, is it allowable to drink whatever is fermented
liquor1 (but) which has not fermented and has not arrived
at the stage of being strong drink ? " 2
“ Your reverence, it is not allowable."
“ Honoured sir, is a piece of cloth to sit upon that has no
border3 allowable ? "
“ Your reverence, it is not allowable."
“ Honoured sir, are gold and silver allowable ? "
' Your reverence, they are not allowable."
“ Honoured sir, these monks who are Vajjis of Vesall are
promulgating these ten points in Vesall. Come, honoured sir,
we must attend to this legal question before what is not dhamma
shines forth and dhamma is withheld, (before) what is not
discipline shines forth and discipline is withheld, before those
who speak what is not dhamma become strong and those who
speak dhamma become feeble (before) those who speak what
is not discipline become strong and those who speak discipline
become feeble."
" Very well, your reverence," the venerable Revata answered
the venerable Yasa, the son of Kakandaka in assent. || io || 1 ||
The First Portion for Repeating.

The monks who were Vajjis of Vesall heard: “ They say

that Yasa, the son of Kakandaka, is willing to attend to this
legal question, is looking about for a faction, and they say
that he is acquiring a faction." Then it occurred to the monks
who were Vajjis of Vesall: “ This legal question is hard and

1 sura. Cf. Pac. 51.

a majja. See B.D. ii. 385, n. 1.
3 Cf. definition at Vin. iii. 232, iv. 123, 171. See B.D. ii. 87, n. 5.
2.1-2] CULLAVAGGA XII 419
troublesome. How could we acquire a faction through which
we could be stronger in regard to this legal question ? ” Then
it occurred to the monks who were Vajjis of Vesall: “ This
venerable Revata is one who has heard much, one to whom
the tradition has been handed down, he is expert in d h a m m a ,
expert in discipline, expert in the headings; he is wise,
experienced, clever; conscientious, scrupulous, desirous of
training. If we could acquire the venerable Revata for the
faction, thus could we be stronger in regard to this legal
question.”
Then the monks who were Vajjis of Vesall prepared abundant
requisites for recluses— bowls and robes and pieces of cloth
to sit upon and needle-cases and waistbands and strainers and
regulation water-pots. Then the monks who were Vajjis of
Vesall, taking these requisites of recluses, went in a boat up­
stream1 to Sahajati; [301] having disembarked from the boat,
they participated in a meal at the root of a certain tree. || 1 ||
Then as the venerable Salha2 was meditating in private a
reasoning arose in his mind thus : “ Which now are the speakers
of d h a m m a — the monks from the East or those from Pava ? ”
Then as the venerable Salha was considering d h a m m a and
discipline it occurred to him : ” The monks from the East
are not speakers of d h a m m a ; the monks of Pava are speakers
of d h a m m a .” Then a certain devata of the Pure Abodes,
knowing by mind the reasoning in the mind of the venerable
Salha, as a strong man might stretch out his bent back arm
or might bend back his outstretched arm, even so, vanishing
from the d ev as of the Pure Abodes, did she appear before the
venerable Salha. Then that devata spoke thus to the venerable
Salha : ” It is right, honoured Salha, the monks from the East
are not speakers of d h a m m a , the monks of Pava are speakers
of d h a m m a . Well then, revered Salha, stand firm according
to d h a m m a .” 3
“ Both formerly and now I, devata, have stood firm according
to d h a m m a . Nevertheless I am not making known my views
until I may be agreed upon in regard to this legal question.”
11 2 11_______________________________________ _
1 ujjavimsu.
1 Ananda’s pupil, VA. 34-35.
3 Or, according to the rule, yathddhammo tatha titthahi. Cf. Mhvs. iv. 29
dhamme tittha, stand firm in dhamma.
420 B O O K OF D I S C I P L I N E -
Then those monks who were Vajjis of Vesall, taking those
requisites for recluses, approached the venerable R evata;
having approached, they spoke thus to the venerable R evata:
“ Honoured sir, let the Order accept these requisites for recluses
— bowls and robes and pieces of cloth to sit upon and needle-
cases and waistbands and strainers and regulation water-pots.”
He said : “ No, your reverences, I am complete as to the
three robes ” (for) he did not want to accept. Now at that time
a monk named Uttara, of twenty years’ standing was the
venerable Revata's attendant. Then the monks who were
Vajjis of Vesali approached the venerable U ttara; having
approached, they spoke thus to the venerable U ttara: “ Let
the venerable Uttara accept these requisites for recluses—
bowls and . . . regulation water-pots.”
He said: “ No, your reverences, I am complete as to the
three robes,” (for) he did not want to accept. They said:
“ Reverend Uttara, people used to bring requisites for recluses
to the Lord. If the Lord accepted them, they were glad ;
but if the Lord did not accept them, they brought them to
the venerable Ananda, saying: * Honoured sir, let the elder
accept these requisites for recluses, thus will this (gift) be as
though accepted by the Lord.’ Let the venerable Uttara
accept [302] these requisites of recluses, thus will this (gift) be
as though accepted by the elder.”
Then the venerable Uttara, being pressed by the monks who
were Vajjis of Vesall, took one robe, saying : “ Let the reverend
ones tell me what they have need of.”
” Let the venerable Uttara say this much to the elder :
‘ Honoured sir, let the elder say this much in the midst of the
Order: Awakened Ones, Lords, arise in the Eastern districts,
the monks from the East are speakers of dhamma, the monks
of Pava are speakers of what is not dhamma
” Very well, your reverences,” and the venerable Uttara,
having answered the monks who were Vajjis of Vesall in assent,
approached the venerable R evata; having approached, he
spoke thus to the venerable Revata : ” Honoured sir, let the
elder say this much in the midst of the Order: Awakened Ones,
Lords, arise in the Eastern districts, the monks from the East
are speakers of dhamma, the monks of Pava are speakers of
what is not dhamma.”
2 -3 - 4 ] CULLAVAGGA XII 421
Saying : “ You, monk, are inciting me to what is not
dhamma,” the elder dismissed1 the venerable Uttara. Then
the monks who were Vaj jis of VesalT spoke thus to the venerable
Uttara : “ What, reverend Uttara, did the elder say ? ”
“ Evil has been done to us, your reverences. Saying, ‘ You,
monk, are inciting me to what is not dhamma,’ the elder
dismissed me.”
“ Are not you, your reverence, a senior of twenty years’
standing ? ”
“ Yes, your reverences.”
“ Then we shall take up guidance under (you as) teacher.” 23
II3 II
Then the Order assembled wishing to investigate that legal
question. The venerable Revata informed the Order, saying :
“ Your reverences, let the Order listen to me. If we were
to settle that legal question here, it might be that the monks
who had taken it up originally might open it up for a further
(formal) act.8 If it seems right to the Order, let the Order
settle this legal question wherever this legal question
arose.”
Then the monks who were elders went to VesalT willing to
investigate that legal question. Now at that time Sabbakamin4*
was the name of an elder of the Order, (the oldest) on earth ;6*
it was a hundred and twenty years since his ordination ; he
had shared the cell of the venerable Ananda, and he was
staying at VesalT. Then the venerable Revata spoke thus to
the venerable Sambhuta, the wearer of coarse hempen cloth :
“ I, your reverence, am going up to the dwelling-place where
the venerable Sabbakamin is staying. Do you, having gone
up early to the venerable Sabbakamin, ask him about these
ten points.”
“ Very well, honoured sir,” the venerable Sambhuta, the
wearer of coarse hempen cloth, answered the venerable Revata

1 panamesi. Cf. M V . I. 27 . 2 w h ere th is w o rd is u sed o f th e fo rm a l d ism issa l

b y a p re c e p to r o f th e o n e w h o sh a re s h is cell. S ee a lso Mhvs. iv . 30.
* garunissaya. Garu n o d o u b t = guru. O n nissaya see M V . I. 73 .
3 S ee P a c . 63.
4 Pss. Breth. p . 226, n. 1 su g g e s ts t h a t th e S a b b a k a m a o f Thag. is th e sa m e
a s th e S a b b a k a m in o f Vin. D .P.P.N . id e n tifie s th e tw o . C a lled S a b b a k a m in
a t VA. i. 34. H e to o k a v o w to p u r ify t h e te a c h in g o f som e B u d d h a in
a b ir t h d u rin g th e tim e o f P a d u m u tta r a B u d d h a .
3 pathavya samghathero.
422 B O O K OF D I S C I P L I N E
in assent. Then the venerable Revata went up to that dwelling-
place where the venerable Sabbakamin was staying. A lodging
was made ready for the venerable Sabbakamin in an inner
room, and one for the venerable Revata on the veranda of the
inner room. Then the venerable Revata, thinking: " This
[303] elder is old, but he is not lying down,” did not lie down
to sleep. The venerable Sabbakamin, thinking: " This
incoming monk is tired, but he is not lying down,” did not
lie down to sleep. || 4 ||
Then at the end of the night towards dawn, the venerable
Sabbakamin spoke thus to the venerable R eva ta : “ Because
of what abiding do you, dear,1* abide now in the fullness
thereof ? ”
” Because of abiding in loving-kindness, do I, honoured sir,
abide now in the fullness thereof.”
“ They say that you, dear, because of abiding in friendship1
now abide in the fullness thereof. This abiding m friendship,
beloved, this is loving-kindness.”
“ Formerly, honoured sir, when I was a householder loving­
kindness was practised by me, and because of that abiding
in loving-kindness I now abide in the fullness thereof, and
moreover perfection was attained by me long ago. Honoured
sir, because of what abiding does the elder now abide in the
fullness thereof ? ”
“ Because of abiding in (the concept of) emptiness3 do I,
beloved, now abide in the fullness thereof.”
“ They say that the elder, honoured sir, because of the
abiding of great men4 now abides in the fullness thereof. This

1 b h u m m i , a te rm o f a ffe c tio n , s a y s V A . 1298.

8 k u lla k a . V A . 1298 e x p la in s b y u tta n a , s t r e t c h e d ; c le a r . K u l l a k a is
p r o b a b ly d e riv e d fro m k a u l y a = P a li k u l l a , b e lo n g in g t o t h e fa m ily , a n d
p o s sib ly m e a n in g t h a t lo v in g -k in d n e ss h a s b e e n e x te n d e d t o o th e rs a n d t h a t
t h e y h a v e b e e n su ffu sed w ith h is lo v in g -k in d n e s s o f m in d .
8 s u n n a t a v i h a r a . C f . M . iii. 104, 294. M A . v . 105 e x p la in s a s a b id in g
in th e a tta in m e n t o f th e fr u it o f e m p tin e ss— o r p h a l a - s a m d p a t t i m a y m e a n
" su sta in e d fru itio n ” ; th e r e fo re “ a s a b id in g in th e su s ta in e d fr u it io n o f
e m p tin e ss .” O n s u n n a t d see e s p e c ia lly B u d . P s y c h . E t h i c s , p . 9 1, n. 2 ;
A s l . 2 2 1 - 5 ; K v u . I I I . 2. A t A s l . 221 it is sa id t h a t s u n n a t d is a p p lie d
to th e p u rific a tio n fo rm u la , t h a t i t is a n a m e o f t h e tr a n s c e n d e n t a l W a y ,
a n d t h a t w h en on e sees th e s a n k h d r a s a s “ v o id ” o f se lf th is in s ig h t is c a lle d
s u n n a td . " V o id n e ss ” or “ E m p tin e s s ” is th e u s u a l tr a n s la tio n o f s u n n a t d ,
a n d m u s t re m a in u n t il so m e th in g b e tt e r is fo u n d .
4 m a h a p u r i s a v i h a r a . C f . M . iii. 294. M A . v . 106 e x p la in s a s th e a b id in g
o f g r e a t m en : b u d d h a s, in d iv id u a l b u d d h a s , t a t h d g a ta s a n d g r e a t d iscip le s.
2 .5 - 6 ] CULLAVAGGA XII 423
abiding of great men, honoured sir, this is (the concept of)
emptiness.” 1
“ Formerly, beloved, when 1 was a householder emptiness
was practised by me, and because of that abiding in emptiness
I now abide in the fullness thereof, and moreover perfection
was attained by me long ago.” || 5 ||
Then2 this chance talk of the monks who were elders was
interrupted, because the venerable Sambhuta, the wearer of
coarse hempen cloth, arrived there. Then the venerable
Sambhuta, the wearer of coarse hempen cloth, approached the
venerable Sabbakamin ; having approached, having greeted
the venerable Sabbakamin, he sat down at a respectful distance.
As he was sitting down at a respectful distance, the venerable
Sambhuta, the wearer of coarse hempen cloth, spoke thus to
the venerable Sabbakamin :
“ Honoured sir, these monks who are Vajjis of Vesali are
promulgating ten points : the practice concerning a horn for
salt is allowable . . . gold and silver are allowable. Honoured
sir, much d h a m m a and discipline has been mastered3 by the
elder at the feet4 of a preceptor. As, honoured sir, the elder
was considering d h a m m a and discipline, what occurred to him ?
Who are the speakers of d h a m m a — the monks from the East
or those of Pava ? ”
“ B y you too, your reverence, has much d h a m m a and dis­
cipline been mastered at the feet of* a preceptor. As you,
your reverence, were considering d h a m m a and discipline, what
occurred to you ? Who are the speakers of d h a m m a — the
monks from the East or those of Pava ? ”
“ As I, honoured sir, was considering d h a m m a and discipline,
this occurred to m e: the monks from the East are speakers
of what is not d h a m m a , the monks of Pava are speakers of
dham m a. Nevertheless I am not making known my views
until I am agreed upon in regard to this legal question.”
“ As I too, your reverence, was considering d h a m m a and
discipline, this occurred to m e: [304] the monks from the East
are speakers of what is not d h a m m a , the monks of Pava are

1 T h is p h ra se o c c u rs a t M . iii. 294.
* ca r a h i, a s a t V in . ii. 292.
3 1
A s a t C V . X I . . 2.
4 m iile.
424 B O O K OF D I S C I P L I N E
speakers of dhamma. Nevertheless I am not making known my
views until I am agreed upon in regard to this legal question.”
II 6 ||
Then the Order assembled, willing to investigate that legal
question. But while they were investigating that legal question
both endless disputations arose and of not one speech was
the meaning clear. Then the venerable Revata informed the
Order, saying : “ Honoured sirs, let the Order listen to me.
While we were investigating this legal question both endless
disputations arose and of not one speech was the meaning
clear. If it seems right to the Order, the Order may settle
this legal question by means of a referendum.” 1 He selected
four monks from the East, four monks from Pava— of the
Eastern monks the venerable Sabbakamin and the venerable
Salha and the venerable Khujjasobhita 2 and the venerable
Vasabhagamika; of the monks from Pava the venerable
Revata and the venerable Sambhuta, the wearer of coarse
hempen cloth, and the venerable Yasa, the son of Kakandaka,
and the venerable Sumana.3 Then the venerable Revata
informed tfye Order, saying :
“ Honoured sirs, let the Order listen to me. While we were
investigating this legal question both endless disputations arose
and of not one speech was the meaning clear. If it seems right
to the Order, the Order may agree upon the four monks from
the East and the four monks from Pava to settle this legal
question by means of a referendum. This is the motion.
Honoured sirs, let the Order listen tQ me. While we were
investigating this legal question . . . was the meaning clear.
The Order is agreeing upon the four monks from the East
and the four monks from Pava to settle this legal question
by means of a referendum. If the agreement upon the four
monks from the East and the four monks from Pava to settle
this legal question by means of a referendum is pleasing to
the venerable ones, they should be silent; he to whom it is
not pleasing should speak. The four monks from the East

1 C f. C V . IV . 14. 19 w h ere th e p ro c e e d in g t o b e u se d in su ch a n e m e rg e n cy
a s a ro se a n d is re c o rd e d in s u b s e q u e n t se n te n ce a b o v e , is la id d o w n .
a P r o b a b ly n o t t o b e id e n tifie d w ith th e th e ra o f th e sa m e n a m e a t T h a g .
2 3 4 -6 , as p e rh a p s su g g e ste d a t M h v s . iv . 5 7.
3 N a m e s g iv e n a t V A . i. 3 4 -3 5 ; b u t th e r e c lassified b y rea so n o f th e ir
b e in g ce ll-sh a re rs o f A n a n d a o r A n u r u d d h a . C f . M h v s . iv . 4 7 -4 9 .
2 .7 - 3 ] CULLAVAGGA XII 4 25
and the four monks from Pava are agreed upon by the Order
to settle this legal question by means of a referendum. It is
pleasing to the Order, therefore it is silent. Thus do I under­
stand this.”
Now at that time Ajita was the name of a monk of ten
years’ standing; he was a reciter of the Patimokkha for the
Order. Then the Order further agreed upon the venerable
Ajita as appointer of seats for the monks who were elders.*1
Then it occurred to the monks who were elders : " Now where
should we settle this legal question ? ” [305] Then it occurred
to the monks who were elders : " This Valika monastery2 is
pleasing, with little noise, with little disturbance. Suppose
that we should settle this legal question in Valika monastery ? ”
Then the monks who were elders went to Valika monastery,
willing to investigate that legal question. || 7 ||
Then the venerable Revata informed the Order, saying :
" Honoured sirs, let the Order listen to me. If it seems right
to the Order, I can ask the venerable Sabbakamin about
discipline.” Then the venerable Sabbakamin informed the
Order, saying : " Honoured sirs, let the Order listen to me.
If it seems right to the Order, I, questioned about discipline
by the venerable Revata, can answer.” Then the venerable
Revata spoke thus to the venerable Sabbakamiri :
" Honoured sir, is the practice concerning a horn for salt
allowable ? ”
" What, your reverence, is this practice concerning a horn
for salt ? ”
“ Honoured sir, is it allowable to carry about salt in a horn,
thinking : ' I will enjoy whatever may be unsalted ’ ? ”
" Your reverence, it is not allowable.”
" Where was it objected to ? ”
" In Savatthi, in the Suttavibhariga.” 3
" What offence does one fall into ? ”
"An offence of expiation for eating what has been stored.”
" Honoured sirs, let the Order listen to me. This first point,
investigated by the Order, this is a point that is against d h a m m a ,

1 E ld e rs w e re a llo w e d t o s it d o w n w h ile th e P a tim o k k h a w a s b e in g re c ite d .

1 S e e a lso M h v s . iv . 5 0 ; b u t D p v s . v . 29 s a y s th e T e n P o in ts w e re se ttle d
a t th e G a b le d H a ll (V e sa li).
* P a c . 38.
426 B O O K OF D I S C I P L I N E
against discipline, not of the Teacher’s instruction. This is
the first (voting-) ticket that I cast.
" Honoured sir, is the practice concerning two finger-breadths
allowable ? ”
" What, your reverence, is this practice concerning two
finger-breadths ? ”
" Honoured sir, is it allowable to eat a meal at the
wrong time if the shadow has passed beyond two finger-
breadths ? ”
" Your reverence, it is not allowable.”
" Where was it objected to ? ”
“ At Rajagaha, in the Suttavibhanga .” *1
" What offence does one fall into ? ”
"An offence of expiation for eating at the wrong time.”
" Honoured sirs, let the Order listen to me. This second
point. . . . This is the second (voting-) ticket that I cast.
" Honoured sir, is the practice concerning ‘ among the
villages ’ allowable ? ”
" What, your reverence, is this practice concerning ‘ among
the villages ’ ? ”
" Honoured sir, is it allowable, thinking: ‘ I will go now
among the villages,’ having eaten, being satisfied, to eat a meal
that is not left over ? ”
" Your reverence, it is not allowable.”
" Where was it objected to ? ”
"A t SavatthI, in the Suttavibhanga.” 2
" What offence does one fall into ? ”
"An offence of expiation for eating what is not left over.”
" Honoured sirs, let the Order listen to me. This third
point. . . . This is the third (voting-) ticket that I cast.
" Honoured sir, is the practice concerning residences allow­
able ? ”
" What, your reverence, is this practice concerning resi­
dences ? ”
w Honoured sir, is it allowable for several residences belonging
to the same boundary to carry out various Observances ? ”
" Your reverence, it is not allowable.”
" Where was it objected to ? ”
1 P & c. 37.
1 P a c . 35.
2.8] CULLAVAGGA XII 427
“ In Rajagaha, in what is connected with the Observance.’
“ What offence does one fall into ? ”
“ An offence of wrong-doing for going beyond discipline.”
“ Honoured sirs, let the Order listen to me. This fourth
point. . . . This is the fourth (voting-) ticket that I cast.
“ Honoured sir, is the practice concerning assent allowable ? ”
“ What, your reverence, is the practice concerning assent ? ”
“ Honoured sir, is it allowable for an incomplete Order to
carry out a (formal) act, thinking : ‘ We will advise monks
who arrive ' ? ”
“ Your reverence, it is not allowable.” [306]
“ Where was it objected to ? ”
“ In a matter of discipline on things pertaining to (the monks
of) Campa. " 2
“ What offence does one fall into ? ”
“ An offence of wrong-doing for going beyond discipline.”
“ Honoured sirs, let the Order listen to me. This fifth point.
. . . This is the fifth (voting-) ticket that I cast.
“ Honoured sir, is the practice concerning what is customary
allowable ? ”
“ What, your reverence, is this practice concerning what
is customary ? ”
“ Honoured sir, is it allowable, thinking : ‘ This is what is
habitually done by my preceptor, this is what is habitually
done by my teacher,’ to conduct oneself according to
that ? ”
“ Your reverence, the practice concerning what is customary
is sometimes allowable, sometimes not allowable.”
‘ ‘ Honoured sirs, let the Order listen to me. This sixth point.
. . . This is the sixth (voting-) ticket that I cast.
“ Honoured sir, is the practice concerning unchurned butter­
milk allowable ? ”
“ What, your reverence, is the practice concerning unchurned
buttermilk ? ”
“ Honoured sir, is it allowable**having eaten, being satisfied,
to drink whatever is milk that is not left over but which has

1 M V . I I . 8. 3. Uposathasamyutta ; samyutta h e r e b e in g u sed , a s n o te d

at Vin. Texts iii. 4 10 , n . 2 fo r khandhaka, s e c tio n .
* M V . I X . 3 . 5. Campeyyake vinayavatthusmim. VA. 1 2 9 9 h e re e x p la in s
t h a t t h i s m a t t e r o f d is c ip lin e is h a n d e d d o w n in t h e C a m p e y y a k ic h a n d h a k a .
428 B O O K OF D I S C I P L I N E
passed the stage of being milk (although) it has not arrived at
the stage of being curds ? "
" Your reverence, it is not allowable."
" Where was it objected to ? "
"At SavatthT, in the Suttavibhariga." 1
" What offence does one fall into ? "
"An offence of expiation for eating what was not left over."
" Honoured sirs, let the Order listen to me. This seventh
point. . . . This is the seventh (voting-) ticket that I cast.
" Honoured sir, is it allowable to drink unfermented toddy ? "
" What, your reverence, is this unfermented toddy ? "
" Honoured sir, is it allowable to drink whatever is fermented
liquor, but which has not fermented and has not arrived at
the stage of being strong drink ? "
" Your reverence, it is not allowable."
" Where was it objected to ? "
"A t KosambI, in the Suttavibhariga. " 2
" What offence does one fall into ? "
"An offence of expiation for drinking fermented liquor and
spirits."
" Honoured sirs, let the Order listen to me. This eighth
point. . . . This is the eighth (voting-) ticket that I cast.
" Honoured sir, is a piece of cloth to sit upon that has
no border allowable ? "
" Your reverence, it is not allowable."
" Where was it objected to ? "
"At SavatthT, in the Suttavibhariga. " 3
" What offence does one fall into ? "
"An offence of expiation involving cutting down."
" Honoured sirs, let the Order listen to me. This ninth
point. . . . This is the ninth (voting-) ticket that I cast.
" Honoured sir, are gold and silver allowable ?
" Your reverence, they are not allowable."
" Where were they objected to ? "
"At Rajagaha, in the Suttavibhariga. " 4
" What offence does one fall into ? "

1 Pac. 35.
a Pac. 51.
3 P a c . 89.
4 N is s a g . X V I I I .
2.8-9] CULLAVAGGA XII 429
‘‘An offence of expiation for accepting gold and silver."
“ Honoured sirs, let the Order listen to me. This tenth
point, investigated by the Order, this is a matter that is against
dhamma, against discipline, not of the Teacher’s instruction.
This is the tenth (voting-) ticket that I cast. Honoured sirs,
let the Order listen to me. These ten points, investigated by
the Order, these are matters that are against dhamma, against
discipline, not of the Teacher’s instruction.’’
“ This legal question, your reverence, is concluded, and
being settled is well settled. Nevertheless you, your reverence,
may also question me in the midst of the Order1 on these ten
points in order to convince these monks.’ ’2
So the venerable Revata also questioned the venerable
Sabbakamin in the midst of the Order on these ten points,
and the venerable Sabbakamin, being questioned, answered.
Ii8 ||
Now because3 seven hundred monks— not one less and not
one more— were at this chanting of the discipline, this chanting
of the discipline is called “ that of the Seven Hundred.’ ’4
II 9 II ^ II
Told is the Twelfth Section : that on the Seven Hundred.
[307]

In this section are twenty-five items. This is its key :

'fen points, having filled, formal act, entered with a messenger,
the four, and on gold (and silver) again,5 and Kosambi, the
monks of Pava, /
The way to Soreyya, Samkasa, Kannakujja, Udumbara,
and Sahamjati,6*8 he called upon,6 he heard,6 “ How could
we ? ” /
1 N o t o n ly , t h a t is, b e fo re t h e s p e c ia l c o m m it t e e .
* bhikkhunam sannattiyd ; cf. C V . I V . 1 4 . 2 .6, V I I 4 . 1 ; a lso V I I . 3 . 14.
* Q u o t e d a t VA . i. 34.
4 Cf. C V . X I . 1 . 16 , t h e F i v e H u n d r e d . T h i s s e c o n d re c ita l, t h a t o f th e
S e v e n H u n d r e d , is a ls o c a lle d t h e R e c i t a l o f Y a s a t t h e r a a t A A. ii. 10 = M A .
iv . 1 1 4 .
6 O l d e n b e r g ’s t e x t a n d S ia m , a n d S in h . e d n s . re a d puna rupah ca.
O ld e n b e r g s u g g e s t s ( Vin . ii. 330) antepuran ca (see X I I . 1 . 4), b u t 1 t h in k
it m a y b e a n a b b r e v i a t io n fo r jataruparajata, t h e s u b je c t o f X I I . 1 . 4, 5.
8 O l d e n b e r g ’s t e x t : Sahamjati ca, majjhesi, assosi ; C in g . e d n . : Aggalam
Sahajaiatjt ca assosi ; S ia m . e d n . : a s O l d e n b e r g ’ s t e x t b u t r e a d in g Sahajatim.
O ld e n b e r g s u g g e s t s (V in . ii. 330) ajjhesi (in p la c e o f majjhesi). T h e verb
in X I I . 1 . 10 is ajjhesissati.
430 B O O K OF D I S C I P L I N E
Bowl (and) they went in a boat upstream,1 he was in private,2
they used to bring this
teacher (and) the Order and Vesali, loving-kindness, the Order,
referendum.
Told is the Lesser Division.3 [308]

1 O l d e n b e r g ’s t e x t : sa ujji. S in h . e d n . ujjavl.
2 O l d e n b e r g ’s t e x t : duraho pi udatnassa / datukam, sarngho ; S in h . a n d
S ia m . e d n s . : raho’ si upanam' dyam garusaijigho.
* H e r e e n d s O l d e n b e r g 's v o l . ii.