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Cullavagga - XII.2nd Buddhist Council
Cullavagga - XII.2nd Buddhist Council
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 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 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 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]
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.