Theravāda Vinayapiṭaka

Translators: brahmali

Theravāda Collection on Monastic Law

Cūḷavagga
The Small Division

22. Sattasatikakkhandhaka

The chapter on the group of seven hundred

Tena kho pana samayena vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—
One hundred years after the Buddha had attained final extinguishment, the Vajjian monks of Vesālī proclaimed ten practices as allowable:

kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṁ pātuṁ, kappati adasakaṁ nisīdanaṁ, kappati jātarūparajatanti.
the salt-in-horn practice; the two-fingerbreadths practice; the next-village practice; the many-monasteries practice; the consent practice; customary practices; the unchurned practice; palm-juice drinking; sitting mats without borders; and gold, silver, and money.

Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṁ caramāno yena vesālī tadavasari.
At that time Venerable Yasa of Kākaṇḍa was wandering in the Vajjian country, when he arrived at Vesālī.

Tatra sudaṁ āyasmā yaso kākaṇḍakaputto vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
There he stayed in the hall with the peaked roof in the Great Wood.

Tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṁsapātiṁ udakena pūretvā majjhe bhikkhusaṅghassa ṭhapetvā āgatāgate vesālike upāsake evaṁ vadanti—
Soon afterwards, on the observance day, the Vajjian monks of Vesālī filled a bronze bowl with water and placed it in the midst of the Sangha of monks. Whenever a lay follower of Vesālī came, they said,

“dethāvuso, saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.
“Please give a kahāpaṇa coin to the Sangha, or half a kahāpaṇa, or a pāda, or a māsaka.

Bhavissati saṅghassa parikkhārena karaṇīyan”ti.
The Sangha needs requisites.”

Evaṁ vutte, āyasmā yaso kākaṇḍakaputto vesālike upāsake etadavoca—
But Yasa said to the lay followers,

“māvuso, adattha saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.
“Don’t give a kahāpaṇa to the Sangha, or half a kahāpaṇa, or a pāda, or a māsaka.

Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ;
Gold, silver, and money aren’t allowable for the Sakyan monastics.

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ;
They neither accept

na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ;
nor receive gold, silver, or money.

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti.
The Sakyan monastics have given up gems and gold, and live without gold, silver, and money.”

Evampi kho vesālikā upāsakā āyasmatā yasena kākaṇḍakaputtena vuccamānā adaṁsuyeva saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.
But although Yasa said this, the lay followers continued to give money to the Sangha.

Atha kho vesālikā vajjiputtakā bhikkhū tassā rattiyā accayena taṁ hiraññaṁ bhikkhaggena paṭivīsaṁ ṭhapetvā bhājesuṁ.
The next morning the Vajjian monks distributed the money evenly.

Atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṁ yasaṁ kākaṇḍakaputtaṁ etadavocuṁ—
And they said to Yasa,

“eso te, āvuso yasa, hiraññassa paṭivīso”ti.
“Here’s your share, Yasa.”

“Natthi me, āvuso, hiraññassa paṭivīso, nāhaṁ hiraññaṁ sādiyāmī”ti.
“There’s no share for me. I don’t accept money.”

Atha kho vesālikā vajjiputtakā bhikkhū—
The Vajjian monks said to one another,

“ayaṁ, āvuso, yaso kākaṇḍakaputto upāsake saddhe pasanne akkosati, paribhāsati, appasādaṁ karoti;
“Yasa is abusing and reviling the lay followers who have faith and confidence. He’s destroying their confidence.

handassa mayaṁ paṭisāraṇīyakammaṁ karomā”ti te tassa paṭisāraṇīyakammaṁ akaṁsu.
Let’s do a legal procedure of reconciliation against him.” And they did just that.

Atha kho āyasmā yaso kākaṇḍakaputto vesālike vajjiputtake bhikkhū etadavoca—
Yasa said to them,

“bhagavatā, āvuso, paññattaṁ—
“The Buddha has laid down

‘paṭisāraṇīyakammakatassa bhikkhuno anudūto dātabbo’ti.
that a monk who has had a legal procedure of reconciliation done against him should be given a monk as a companion messenger.

Detha me, āvuso, anudūtaṁ bhikkhun”ti.
Please give me a companion.”

Atha kho vesālikā vajjiputtakā bhikkhū ekaṁ bhikkhuṁ sammannitvā āyasmato yasassa kākaṇḍakaputtassa anudūtaṁ adaṁsu.
They then appointed a monk and gave him to Yasa as a companion messenger.

Atha kho āyasmā yaso kākaṇḍakaputto anudūtena bhikkhunā saddhiṁ vesāliṁ pavisitvā vesālike upāsake etadavoca—
Yasa entered Vesālī with his companion and said to the lay followers,

“ahaṁ kirāyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi;
“It seems that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence,

yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmi.
in that I speak of what’s contrary to the Teaching as such and of what’s in accordance with the Teaching as such, and that I speak of what’s contrary to the Monastic Law as such and of what’s in accordance with the Monastic Law as such.

Ekamidaṁ, āvuso, samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
On one occasion the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tatra kho, āvuso, bhagavā bhikkhū āmantesi—
There he addressed the monks:

‘cattārome, bhikkhave, candimasūriyānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
‘There are these four defilements of the sun and the moon that stop them from shining and radiating:

Katame cattāro? Abbhaṁ, bhikkhave, candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti na virocanti.
clouds;

Mahikā, bhikkhave, candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
snow;

Dhūmarajo, bhikkhave, candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
smoke and dust;

Rāhu, bhikkhave, asurindo candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.
and an eclipse by Rāhu, the ruler of the antigods.

Ime kho, bhikkhave, cattāro candimasūriyānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti.

Evameva kho, bhikkhave, cattārome samaṇabrāhmaṇānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti.
In the same way, there are these four defilements of monastics and brahmins that stop them from shining and radiating:

Katame cattāro?

Santi, bhikkhave, eke samaṇabrāhmaṇā suraṁ pivanti, merayaṁ pivanti, surāmerayapānā appaṭiviratā—
drinking alcohol;

ayaṁ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti.

Puna caparaṁ, bhikkhave, eke samaṇabrāhmaṇā methunaṁ dhammaṁ paṭisevanti, methunadhammā appaṭiviratā—
having sexual intercourse;

ayaṁ, bhikkhave, dutiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti.

Puna caparaṁ, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṁ sādiyanti, jātarūparajatappaṭiggahaṇā appaṭiviratā—
accepting gold, silver, or money;

ayaṁ, bhikkhave, tatiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti.

Puna caparaṁ, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvitaṁ kappenti;
and making a living through wrong livelihood.’

micchājīvā appaṭiviratā—

ayaṁ, bhikkhave, catuttho samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti.

Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti, na bhāsanti, na virocanti’.

Idamavocāvuso, bhagavā.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā—
Having said this, the Teacher added:

‘Rāgadosaparikliṭṭhā,
‘Defiled by desire and ill will,

eke samaṇabrāhmaṇā;
Some monastics and brahmins,

Avijjānivuṭā posā,
Those hindered by delusion,

piyarūpābhinandino.
Delight in what seems lovely.

Suraṁ pivanti merayaṁ,
Some monastics and brahmins,

paṭisevanti methunaṁ;
Deluded, they drink alcohol,

Rajataṁ jātarūpañca,
Have sexual intercourse,

sādiyanti aviddasū.
Accept gold, silver, or money,

Micchājīvena jīvanti,
And make a living

eke samaṇabrāhmaṇā;
Through wrong livelihood.

Ete upakkilesā vuttā,
These are called defilements by the Buddha,

buddhenādiccabandhunā.
The Kinsman of the Sun.

Yehi upakkilesehi upakkiliṭṭhā,
Those monastics and brahmins

Eke samaṇabrāhmaṇā;
Who are defiled by these

Na tapanti na bhāsanti,
Do not shine and radiate;

Asuddhā sarajā magā.
They are impure, dirty, and low.

Andhakārena onaddhā,
Enveloped in darkness,

taṇhādāsā sanettikā;
Slaves to craving that leads them on,

Vaḍḍhenti kaṭasiṁ ghoraṁ,
Filling the dreaded cemeteries,

ādiyanti punabbhavan’ti.
They receive another life.’

Evaṁvādī kirāhaṁ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi;
It’s by speaking like this, it seems, that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence.

yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmi.

Ekamidaṁ, āvuso, samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At another time when the Buddha was staying at Rājagaha in the Bamboo Grove,

Tena kho pana samayena rājantepure rājaparisāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarakathā udapādi—
the royal court was seated together in the royal compound, having the following conversation,

‘kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ;
‘Gold, silver, and money are allowable for the Sakyan monastics;

sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ;
they accept

paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti.
and receive gold, silver, and money.’

Tena kho panāvuso, samayena maṇicūḷako gāmaṇī tassaṁ parisāyaṁ nisinno hoti.
On that occasion the chief Maṇicūlaka was sitting in that gathering.

Atha kho, āvuso, maṇicūḷako gāmaṇī taṁ parisaṁ etadavoca—
He said,

‘mā, ayyā, evaṁ avacuttha.
‘No,

Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ;
gold, silver, and money aren’t allowable for the Sakyan monastics.

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ;
They neither accept

na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ;
nor receive gold, silver, or money.

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti.
The Sakyan monastics have given up gems and gold, and live without gold, silver, and money.’

Asakkhi kho, āvuso, maṇicūḷako gāmaṇī taṁ parisaṁ saññāpetuṁ.
And he was able to persuade that gathering.

Atha kho, āvuso, maṇicūḷako gāmaṇī taṁ parisaṁ saññāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon afterwards Maṇicūlaka went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho, āvuso, maṇicūḷako gāmaṇī bhagavantaṁ etadavoca—
and told him what had happened,

‘idha, bhante, rājantepure rājaparisāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarakathā udapādi—

kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ;

sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ;

paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatanti.

Evaṁ vutte, ahaṁ, bhante, taṁ parisaṁ etadavocaṁ—

mā, ayyā, evaṁ avacuttha.

Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ;

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ;

na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ;

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatāti.

Asakkhiṁ kho ahaṁ, bhante, taṁ parisaṁ saññāpetuṁ.

Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’ti?
adding, ‘Sir, have I explained in accordance with the Teaching so that I can’t be legitimately criticized or censured?’

‘Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi;
‘You certainly have,

na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.

Na hi, gāmaṇi, kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ;
for gold, silver, and money aren’t allowable for the Sakyan monastics.

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ;
They neither accept

na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ;
nor receive gold, silver, or money.

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā.
The Sakyan monastics have given up gems and gold, and live without gold, silver, and money.

Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti.
Whoever is allowed gold, silver, or money is also allowed the pleasures of the world.

Yassa pañca kāmaguṇā kappanti ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi—
And you should know that anyone who’s allowed the pleasures of the world

assamaṇadhammo asakyaputtiyadhammoti.
doesn’t have the qualities of an ascetic, the qualities of a Sakyan monastic.

Api cāhaṁ, gāmaṇi, evaṁ vadāmi tiṇaṁ tiṇatthikena pariyesitabbaṁ;
Still, I say that anyone who needs grass may look for it,

dāru dārutthikena pariyesitabbaṁ;
likewise timber,

sakaṭaṁ sakaṭatthikena pariyesitabbaṁ;
a cart,

puriso purisatthikena pariyesitabbo.
or a worker.

Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī’ti.
But under no circumstances should they accept or look for gold, silver, or money.’

yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmi.

Ekamidaṁ, āvuso, samayaṁ bhagavā rājagahe āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha jātarūparajataṁ paṭikkhipi, sikkhāpadañca paññapesi.
On another occasion at Rājagaha the Buddha prohibited gold, silver, and money and laid down a training rule because of Venerable Upananda the Sakyan.

yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmī”ti.
in that I speak of what’s contrary to the Teaching as such and of what’s in accordance with the Teaching as such, and that I speak of what’s contrary to the Monastic Law as such and of what’s in accordance with the Monastic Law as such.

Evaṁ vutte, vesālikā upāsakā āyasmantaṁ yasaṁ kākaṇḍakaputtaṁ etadavocuṁ—
And the lay followers of Vesālī said to Yasa,

“ekova, bhante, ayyo yaso kākaṇḍakaputto samaṇo sakyaputtiyo.
“Venerable, you’re the only Sakyan monastic;

Sabbevime assamaṇā asakyaputtiyā.
none of these others is.

Vasatu, bhante, ayyo yaso kākaṇḍakaputto vesāliyaṁ.
Please stay at Vesālī.

Mayaṁ ayyassa yasassa kākaṇḍakaputtassa ussukkaṁ karissāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
We’ll do our best to provide you with robe-cloth, almsfood, a dwelling, and medicinal supplies.”

Atha kho āyasmā yaso kākaṇḍakaputto vesālike upāsake saññāpetvā anudūtena bhikkhunā saddhiṁ ārāmaṁ agamāsi.
Having persuaded the lay followers of Vesālī, Yasa returned to the monastery together with his companion messenger.

Atha kho vesālikā vajjiputtakā bhikkhū anudūtaṁ bhikkhuṁ pucchiṁsu—
Soon afterwards the Vajjian monks asked the monk who had been the companion messenger,

“khamāpitāvuso, yasena kākaṇḍakaputtena vesālikā upāsakā”ti?
“Did Yasa ask forgiveness of the lay followers?”

“Upāsakehi pāpikaṁ no, āvuso, kataṁ.
“The lay followers have acted badly toward us.

Ekova yaso kākaṇḍakaputto samaṇo sakyaputtiyo kato.
They now regard Yasa as the only Sakyan monastic,

Sabbeva mayaṁ assamaṇā asakyaputtiyā katā”ti.
but none of us.”

Atha kho vesālikā vajjiputtakā bhikkhū—
The Vajjian monks said,

“ayaṁ, āvuso, yaso kākaṇḍakaputto amhehi asammato gihīnaṁ pakāsesi;
“Yasa has informed the householders without our approval.

handassa mayaṁ ukkhepanīyakammaṁ karomā”ti.
Let’s do a legal procedure of ejection against him.”

Te tassa ukkhepanīyakammaṁ kattukāmā sannipatiṁsu.
But when they gathered together to do the procedure against him,

Atha kho āyasmā yaso kākaṇḍakaputto vehāsaṁ abbhuggantvā kosambiyaṁ paccuṭṭhāsi.
Yasa rose up into the air and landed at Kosambī.

Atha kho āyasmā yaso kākaṇḍakaputto pāveyyakānañca avantidakkhiṇāpathakānañca bhikkhūnaṁ santike dūtaṁ pāhesi—
Yasa then sent a message to the monks at Pāvā and to the monks in Avantī in the southern region:

“āgacchantu āyasmantā;
“Please come, Venerables.

imaṁ adhikaraṇaṁ ādiyissāma.
Let’s take on this legal issue—

Pure adhammo dippati, dhammo paṭibāhiyyati;
before what’s contrary to the Teaching shines forth and the Teaching is obstructed;

avinayo dippati, vinayo paṭibāhiyyati;
before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed;

pure adhammavādino balavanto honti, dhammavādino dubbalā honti;
before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak;

avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.
before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.”

Tena kho pana samayena āyasmā sambhūto sāṇavāsī ahogaṅge pabbate paṭivasati.
Yasa then traveled to Venerable Sambhūta Sāṇavāsī who was staying on the Ahogaṅga mountain.

Atha kho āyasmā yaso kākaṇḍakaputto yena ahogaṅgo pabbato, yenāyasmā sambhūto sāṇavāsī tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sambhūtaṁ sāṇavāsiṁ abhivādetvā ekamantaṁ nisīdi.
He bowed, sat down,

Ekamantaṁ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṁ sambhūtaṁ sāṇavāsiṁ etadavoca—
and said,

“ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—
“Sir, the Vajjian monks of Vesālī proclaim these ten practices as allowable:

Handa mayaṁ, bhante, imaṁ adhikaraṇaṁ ādiyissāma.
Let’s take on this legal issue—

Pure adhammo dippati, dhammo paṭibāhiyyati;
before what’s contrary to the Teaching shines forth and the Teaching is obstructed;

avinayo dippati, vinayo paṭibāhiyyati;
before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed;

pure adhammavādino balavanto honti, dhammavādino dubbalā honti;
before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak;

avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.
before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.”

“Evamāvuso”ti kho āyasmā sambhūto sāṇavāsī āyasmato yasassa kākaṇḍakaputtassa paccassosi.
“Yes.”

Atha kho saṭṭhimattā pāveyyakā bhikkhū—
Soon afterwards, sixty monks from Pāvā—

sabbe āraññikā, sabbe piṇḍapātikā, sabbe paṁsukūlikā, sabbe tecīvarikā, sabbeva arahanto—
all of them wilderness-dwellers, almsfood-only eaters, rag-robe wearers, three-robe owners, and perfected—

ahogaṅge pabbate sannipatiṁsu.
gathered on mount Ahogaṅga.

Aṭṭhāsītimattā avantidakkhiṇāpathakā bhikkhū—
And eighty-eight monks from Avantī in the southern region—

appekacce āraññikā, appekacce piṇḍapātikā, appekacce paṁsukūlikā, appekacce tecīvarikā, sabbeva arahanto—
some of them wilderness-dwellers, some almsfood-only eaters, some rag-robe wearers, some three-robe owners, but all perfected—

ahogaṅge pabbate sannipatiṁsu.
also gathered on mount Ahogaṅga.

Atha kho therānaṁ bhikkhūnaṁ mantayamānānaṁ etadahosi—
Then, as the senior monks were consulting one another, it occurred to them,

“idaṁ kho adhikaraṇaṁ kakkhaḷañca, vāḷañca;
“This legal issue is going to be contentious and difficult.

kaṁ nu kho mayaṁ pakkhaṁ labheyyāma, yena mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.
How can we get supporters to strengthen our side?”

Tena kho pana samayena āyasmā revato soreyye paṭivasati—
At this time Venerable Revata was staying at Soreyya.

bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
He was learned and a master of the tradition; he was an expert on the Teaching, the Monastic Law, and the Key Terms; he was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training.

Atha kho therānaṁ bhikkhūnaṁ etadahosi—
The senior monks considered this

“ayaṁ kho āyasmā revato soreyye paṭivasati—

bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.

Sace mayaṁ āyasmantaṁ revataṁ pakkhaṁ labhissāma, evaṁ mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.
and said, “If we get Revata to support us, we’ll be stronger.”

Assosi kho āyasmā revato—
When Revata heard this conversation between the senior monks

dibbāya sotadhātuyā visuddhāya atikkantamānusikāya—
by means of clairaudience,

therānaṁ bhikkhūnaṁ mantayamānānaṁ.

Sutvānassa etadahosi—
he thought,

“idaṁ kho adhikaraṇaṁ kakkhaḷañca vāḷañca.
“This legal issue is going to be contentious and difficult.

Na kho metaṁ patirūpaṁ yohaṁ evarūpe adhikaraṇe osakkeyyaṁ.
It wouldn’t be appropriate for me to stay away from it.

Idāni ca pana te bhikkhū āgacchissanti.
But now these monks are coming,

Sohaṁ tehi ākiṇṇo na phāsu gamissāmi.
and I won’t be at ease when they crowd me in.

Yannūnāhaṁ paṭikacceva gaccheyyan”ti.
Let me leave before they arrive.”

Atha kho āyasmā revato soreyyā saṅkassaṁ agamāsi.
And he went from Soreyya to Saṅkassa.

Atha kho therā bhikkhū soreyyaṁ gantvā pucchiṁsu—
When the senior monks came to Soreyya

“kahaṁ āyasmā revato”ti?
and asked where Revata was.

Te evamāhaṁsu—
They were told

“esāyasmā revato saṅkassaṁ gato”ti.
that he had gone to Saṅkassa.

Atha kho āyasmā revato saṅkassā kaṇṇakujjaṁ agamāsi.
Revata then went from Saṅkassa to Kaṇṇakujja.

Atha kho therā bhikkhū saṅkassaṁ gantvā pucchiṁsu—
When the senior monks came to Saṅkassa

“kahaṁ āyasmā revato”ti?
and asked where Revata was,

Te evamāhaṁsu—
they were told

“esāyasmā revato kaṇṇakujjaṁ gato”ti.
he had gone to Kaṇṇakujja.

Atha kho āyasmā revato kaṇṇakujjā udumbaraṁ agamāsi.
Revata then went from Kaṇṇakujja to Udumbara.

Atha kho therā bhikkhū kaṇṇakujjaṁ gantvā pucchiṁsu—
When the senior monks came to Kaṇṇakujja

“kahaṁ āyasmā revato”ti?
and asked where Revata was,

Te evamāhaṁsu—
they were told

“esāyasmā revato udumbaraṁ gato”ti.
he had gone to Udumbara.

Atha kho āyasmā revato udumbarā aggaḷapuraṁ agamāsi.
Revata then went from Udumbara to Aggaḷapura.

Atha kho therā bhikkhū udumbaraṁ gantvā pucchiṁsu—
When the senior monks came to Udumbara

“kahaṁ āyasmā revato”ti?
and asked where Revata was,

Te evamāhaṁsu—
they were told

“esāyasmā revato aggaḷapuraṁ gato”ti.
he had gone to Aggaḷapura.

Atha kho āyasmā revato aggaḷapurā sahajātiṁ agamāsi.
Revata then went from Aggaḷapura to Sahajāti.

Atha kho therā bhikkhū aggaḷapuraṁ gantvā pucchiṁsu—
When the senior monks came to Aggaḷapura

“kahaṁ āyasmā revato”ti?
and asked where Revata was,

Te evamāhaṁsu—
they were told

“esāyasmā revato sahajātiṁ gato”ti.
he had gone to Sahajāti.

Atha kho therā bhikkhū āyasmantaṁ revataṁ sahajātiyaṁ sambhāvesuṁ.
Finally the senior monks caught up with Revata at Sahajāti.

Atha kho āyasmā sambhūto sāṇavāsī āyasmantaṁ yasaṁ kākaṇḍakaputtaṁ etadavoca—
Sambhūta Sāṇavāsī then said to Yasa,

“ayaṁ, āvuso, āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
“Revata is learned and a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training.

Sace mayaṁ āyasmantaṁ revataṁ pañhaṁ pucchissāma, paṭibalo āyasmā revato ekeneva pañhena sakalampi rattiṁ vītināmetuṁ.
If we ask Revata a question, he would be capable of spending the whole night answering just that one.

Idāni ca panāyasmā revato antevāsikaṁ sarabhāṇakaṁ bhikkhuṁ ajjhesissati.
Now, soon he will ask a pupil monk to chant.

So tvaṁ tassa bhikkhuno sarabhaññapariyosāne āyasmantaṁ revataṁ upasaṅkamitvā imāni dasa vatthūni puccheyyāsī”ti.
Once the chanting is finished, go up to Revata and ask him about these ten practices.”

“Evaṁ, bhante”ti kho āyasmā yaso kākaṇḍakaputto āyasmato sambhūtassa sāṇavāsissa paccassosi.
“Yes, Sir.”

Atha kho āyasmā revato antevāsikaṁ sarabhāṇakaṁ bhikkhuṁ ajjhesi.

Atha kho āyasmā yaso kākaṇḍakaputto tassa bhikkhuno sarabhaññapariyosāne yenāyasmā revato tenupasaṅkami, upasaṅkamitvā āyasmantaṁ revataṁ abhivādetvā ekamantaṁ nisīdi.
Soon afterwards, when the chanting was finished, Yasa went up to Revata, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṁ revataṁ etadavoca—
and said,

“kappati, bhante, siṅgiloṇakappo”ti?
“Sir, is the salt-in-horn practice allowable?”

“Ko so, āvuso, siṅgiloṇakappo”ti?
“What’s the salt-in-horn practice?”

“Kappati, bhante, siṅginā loṇaṁ pariharituṁ—
“Is it allowable to carry salt in a horn

yattha aloṇakaṁ bhavissati tattha paribhuñjissāmī”ti?
and then eat it whenever the food is unsalted?”

“Nāvuso, kappatī”ti.
“No, it’s not allowable.”

“Kappati, bhante, dvaṅgulakappo”ti?
“Is the two-fingerbreadths practice allowable?”—“What’s the two fingerbreadths practice?”—“Is it allowable to eat at the wrong time, so long as the shadow of the sundial is within two fingerbreadths of midday?”—“No.”

“Ko so, āvuso, dvaṅgulakappo”ti?

“Kappati, bhante, dvaṅgulāya chāyāya vītivattāya, vikāle bhojanaṁ bhuñjitun”ti?

“Nāvuso, kappatī”ti.

“Ko so, āvuso, gāmantarakappo”ti?

“Kappati, bhante—idāni gāmantaraṁ gamissāmīti—bhuttāvinā pavāritena anatirittaṁ bhojanaṁ bhuñjitun”ti?

“Nāvuso, kappatī”ti.

“Ko so, āvuso, āvāsakappo”ti?

“Kappati, bhante, sambahulā āvāsā samānasīmā nānuposathaṁ kātun”ti?

“Nāvuso, kappatī”ti.

“Ko so, āvuso, anumatikappo”ti?

“Kappati, bhante, vaggena saṅghena kammaṁ kātuṁ—

āgate bhikkhū anumānessāmā”ti?

“Nāvuso, kappatī”ti.

“Kappati, bhante, āciṇṇakappo”ti?
“Are customary practices allowable?”—“What are customary practices?”—“Is it allowable to follow the practices of one’s preceptors or teachers?”—“Sometimes it is, sometimes it isn’t.”

“Ko so, āvuso, āciṇṇakappo”ti?

“Kappati, bhante, idaṁ me upajjhāyena ajjhāciṇṇaṁ, idaṁ me ācariyena ajjhāciṇṇaṁ, taṁ ajjhācaritun”ti?

“Āciṇṇakappo kho, āvuso, ekacco kappati, ekacco na kappatī”ti.

“Ko so, āvuso, amathitakappo”ti?

“Kappati, bhante, yaṁ taṁ khīraṁ khīrabhāvaṁ vijahitaṁ, asampattaṁ dadhibhāvaṁ, taṁ bhuttāvinā pavāritena anatirittaṁ pātun”ti?

“Nāvuso, kappatī”ti?

“Kā sā, āvuso, jaḷogī”ti?

“Kappati, bhante, yā sā surā āsutā, asampattā majjabhāvaṁ, sā pātun”ti?

“Nāvuso, kappatī”ti.

“Kappati, bhante, adasakaṁ nisīdanan”ti?
“Are sitting mats without borders allowable?”—“No.”

“Nāvuso, kappatī”ti.

“Kappati, bhante, jātarūparajatan”ti?
“Is gold, silver, or money allowable?”—“No.”

“Nāvuso, kappatī”ti.

“Ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ imāni dasa vatthūni dīpenti.
“The Vajjian monks of Vesālī proclaim these ten practices.

Handa mayaṁ, bhante, imaṁ adhikaraṇaṁ ādiyissāma.
Venerable, let’s take on this legal issue—

Pure adhammo dippati, dhammo paṭibāhiyyati;
before what’s contrary to the Teaching shines forth and the Teaching is obstructed;

avinayo dippati, vinayo paṭibāhiyyati;
before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed;

pure adhammavādino balavanto honti, dhammavādino dubbalā honti;
before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak;

avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.
before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.”

“Evamāvuso”ti kho āyasmā revato āyasmato yasassa kākaṇḍakaputtassa paccassosi.
Saying, “Yes,” he consented to Yasa’s request.

Paṭhamabhāṇavāro niṭṭhito.
The first section for recitation is finished.

Assosuṁ kho vesālikā vajjiputtakā bhikkhū—
The Vajjian monks of Vesālī heard:

“yaso kira kākaṇḍakaputto idaṁ adhikaraṇaṁ ādiyitukāmo pakkhaṁ pariyesati, labhati ca kira pakkhan”ti.
“It seems Yasa wants to take on this legal issue and is looking for supporters. And it seems he is gaining support.”

Atha kho vesālikānaṁ vajjiputtakānaṁ bhikkhūnaṁ etadahosi—
They said,

“idaṁ kho adhikaraṇaṁ kakkhaḷañca vāḷañca.
“This legal issue is going to be contentious and difficult.

Kaṁ nu kho mayaṁ pakkhaṁ labheyyāma, yena mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.
How can we get supporters to strengthen our side?”

Atha kho vesālikānaṁ vajjiputtakānaṁ bhikkhūnaṁ etadahosi—
It occurred to them,

“ayaṁ kho āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.
“Venerable Revata is learned and a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training.

Sace mayaṁ āyasmantaṁ revataṁ pakkhaṁ labheyyāma, evaṁ mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.
If we get Revata to support us, we’ll be stronger.”

Atha kho vesālikā vajjiputtakā bhikkhū pahūtaṁ sāmaṇakaṁ parikkhāraṁ paṭiyādesuṁ—
They prepared many monastic requisites:

pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampi.
a bowl, a robe, a sitting mat, a needle case, a belt, a water filter, and a water strainer.

Atha kho vesālikā vajjiputtakā bhikkhū taṁ sāmaṇakaṁ parikkhāraṁ ādāya nāvāya sahajātiṁ ujjaviṁsu;
Taking those requisites, they traveled by boat upstream to Sahajāti.

nāvāya paccorohitvā aññatarasmiṁ rukkhamūle bhattavissaggaṁ karonti.
After disembarking, they had a meal at the foot of a tree.

Atha kho āyasmato sāḷhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
At this time, Venerable Sāḷha was reflecting in private:

“ke nu kho dhammavādino—
“Who speak in accordance with the Teaching—

pācīnakā vā bhikkhū, pāveyyakā vā”ti?
the monks from the east or the monks from Pāvā?”

Atha kho āyasmato sāḷhassa, dhammañca vinayañca cetasā paccavekkhantassa, etadahosi—
Reflecting on the Teaching and the Monastic Law, it occurred to him,

“adhammavādino pācīnakā bhikkhū, dhammavādino pāveyyakā bhikkhū”ti.
“The monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.”

Atha kho aññatarā suddhāvāsakāyikā devatā āyasmato sāḷhassa cetasā cetoparivitakkamaññāya—
Just then a god from the pure abodes read Sāḷha’s mind.

seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā āyasmato sāḷhassa sammukhe pāturahosi.
Then, just as a strong man might bend or stretch his arm, he disappeared from pure abodes and appeared in front of Sāḷha.

Atha kho sā devatā āyasmantaṁ sāḷhaṁ etadavoca—
And he said to Sāḷha,

“sādhu, bhante sāḷha, adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhū.
“You’re right, Venerable Sāḷha. The monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.

Tena hi, bhante sāḷha, yathādhammo tathā tiṭṭhāhī”ti.
So then, take a stand in accordance with the Teaching.”

“Pubbepi cāhaṁ, devate, etarahi ca yathādhammo tathā ṭhito;
“I’ve always taken a stand in accordance with the Teaching.

api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti.
But I won’t reveal my view in case I’m appointed to deal with this legal issue.”

Atha kho vesālikā vajjiputtakā bhikkhū taṁ sāmaṇakaṁ parikkhāraṁ ādāya yenāyasmā revato tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ revataṁ etadavocuṁ—
The Vajjian monks then went to Revata and said,

“paṭiggaṇhātu, bhante, thero sāmaṇakaṁ parikkhāraṁ—
“Venerable, please accept these monastic requisites.”

pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī”ti.

“Alaṁ, āvuso, paripuṇṇaṁ me pattacīvaran”ti na icchi paṭiggahetuṁ.
Not wanting to accept them, he replied, “There’s no need. My bowl and robes are complete.”

Tena kho pana samayena uttaro nāma bhikkhu vīsativasso āyasmato revatassa upaṭṭhāko hoti.
At this time a monk called Uttara, who had twenty years of seniority, was Revata’s attendant.

Atha kho vesālikā vajjiputtakā bhikkhū yenāyasmā uttaro tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ uttaraṁ etadavocuṁ—
The Vajjian monks then went to him and said,

“paṭiggaṇhātu āyasmā uttaro sāmaṇakaṁ parikkhāraṁ—
“Please accept these monastic requisites.”

pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī”ti.

“Alaṁ, āvuso, paripuṇṇaṁ me pattacīvaran”ti na icchi paṭiggahetuṁ.
Not wanting to accept them, he replied, “There’s no need. My bowl and robes are complete.”

“Manussā kho, āvuso uttara, bhagavato sāmaṇakaṁ parikkhāraṁ upanāmenti.
“But people brought monastic requisites to the Buddha.

Sace bhagavā paṭiggaṇhāti, teneva te attamanā honti.
If the Buddha received them, they were pleased.

No ce bhagavā paṭiggaṇhāti, āyasmato ānandassa upanāmenti—
If he didn’t, they brought them to Venerable Ānanda instead,

paṭiggaṇhātu, bhante, thero sāmaṇakaṁ parikkhāraṁ.
saying, ‘Venerable, please accept these monastic requisites.

Yathā bhagavatā paṭiggahito, evameva so bhavissatīti.
It’ll be as if they were received by the Buddha himself.’

Paṭiggaṇhātu āyasmā uttaro sāmaṇakaṁ parikkhāraṁ.
So please accept these monastic requisites.

Yathā therena paṭiggahito, evameva so bhavissatī”ti.
It’ll be as if they were received by the elder himself.”

Atha kho āyasmā uttaro vesālikehi vajjiputtehi bhikkhūhi nippīḷiyamāno ekaṁ cīvaraṁ aggahesi.
Because he was pressured, Uttara received a robe.

“Vadeyyātha, āvuso, yena attho”ti.
And he said, “Please say what you want.”

“Ettakaṁ āyasmā uttaro theraṁ vadetu;
“Please say this to the elder,

ettakañca, bhante, thero saṅghamajjhe vadetu—
‘Sir, please say this in the midst of the Sangha:

‘puratthimesu janapadesu buddhā bhagavanto uppajjanti.
“Buddhas appear in the eastern countries.

Dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū’”ti.
The monks from the east speak in accordance with the Teaching, not so the monks from Pāvā.”’”

“Evamāvuso”ti
“Alright.”

kho āyasmā uttaro vesālikānaṁ vajjiputtakānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā revato tenupasaṅkami, upasaṅkamitvā āyasmantaṁ revataṁ etadavoca—
He then went to Revata

“ettakaṁ, bhante, thero saṅghamajjhe vadetu—
and told him what he had been asked to say.

‘puratthimesu janapadesu buddhā bhagavanto uppajjanti.

Dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū’”ti.

“Adhamme maṁ tvaṁ, bhikkhu, niyojesī”ti thero āyasmantaṁ uttaraṁ paṇāmesi.
Revata replied, “You’re urging me to act contrary to the Teaching,” and he dismissed Uttara.

Atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṁ uttaraṁ etadavocuṁ—
Soon afterwards the Vajjian monks asked Uttara,

“kiṁ, āvuso uttara, thero āhā”ti?
“What did he say?”

“Pāpikaṁ no, āvuso, kataṁ.
“We’ve acted badly.

‘Adhamme maṁ tvaṁ, bhikkhu, niyojesī’ti thero maṁ paṇāmesī”ti.
Saying, ‘You’re urging me to act contrary to the Teaching’, the elder dismissed me.”

“Nanu tvaṁ, āvuso, vuḍḍho vīsativassosī”ti?
“But aren’t you a senior monk of twenty years’ standing?”

“Āmāvuso, api ca mayaṁ garunissayaṁ gaṇhāmā”ti.
“Yes. Nevertheless, I live with formal support from him because I respect him.”

Atha kho saṅgho taṁ adhikaraṇaṁ vinicchinitukāmo sannipati.
The Sangha then gathered to make a decision on that legal issue.

Atha kho āyasmā revato saṅghaṁ ñāpesi—
Revata informed the Sangha:

“Suṇātu me, āvuso, saṅgho.
“Please, I ask the Sangha to listen.

Sace mayaṁ imaṁ adhikaraṇaṁ idha vūpasamessāma, siyāpi mūlādāyakā bhikkhū punakammāya ukkoṭeyyuṁ.
If we were to resolve this legal issue here, it might be that the monks who started the ten practices would reopen it.

Yadi saṅghassa pattakallaṁ, yatthevimaṁ adhikaraṇaṁ samuppannaṁ, saṅgho tatthevimaṁ adhikaraṇaṁ vūpasameyyā”ti.
If the Sangha is ready, the Sangha should resolve this legal issue in the place where it arose.”

Atha kho therā bhikkhū vesāliṁ agamaṁsu—
The senior monks then went to Vesālī

taṁ adhikaraṇaṁ vinicchinitukāmā.
to make a decision on that legal issue.

Tena kho pana samayena sabbakāmī nāma pathabyā saṅghatthero vīsavassasatiko upasampadāya, āyasmato ānandassa saddhivihāriko, vesāliyaṁ paṭivasati.
At that time there was a monk called Sabbakāmī who had been ordained for one hundred and twenty years and was the most senior monk in the world. He had been a student of Venerable Ānanda and was now staying at Vesālī.

Atha kho āyasmā revato āyasmantaṁ sambhūtaṁ sāṇavāsiṁ etadavoca—
Revata said to Sambhūta Sāṇavāsī,

“ahaṁ, āvuso, yasmiṁ vihāre sabbakāmī thero viharati, taṁ vihāraṁ upagacchāmi.
“I’ll be staying in Sabbakāmī’s dwelling.

So tvaṁ kālasseva āyasmantaṁ sabbakāmiṁ upasaṅkamitvā imāni dasa vatthūni puccheyyāsī”ti.
Please go to Sabbakāmī at the appropriate time and ask about these ten practices.”

“Evaṁ, bhante”ti kho āyasmā sambhūto sāṇavāsī āyasmato revatassa paccassosi.
“Yes, Sir.”

Atha kho āyasmā revato, yasmiṁ vihāre sabbakāmī thero viharati, taṁ vihāraṁ upagacchi.
Revata then entered Sabbakāmī’s dwelling.

Gabbhe āyasmato sabbakāmissa senāsanaṁ paññattaṁ hoti, gabbhappamukhe āyasmato revatassa.
Sabbakāmī had his resting place prepared in the room, whereas Revata had his prepared in the entryway.

Atha kho āyasmā revato—
When Revata saw

“ayaṁ thero mahallako na nipajjatī”ti—
that the old monk did not lie down,

na seyyaṁ kappesi.
he too did not lie down.

Āyasmā sabbakāmī—
And when Sabbakāmī saw

“ayaṁ bhikkhu āgantuko kilanto na nipajjatī”ti—
that the tired monk who had just arrived did not lie down,

na seyyaṁ kappesi.
he too did not lie down.

Atha kho āyasmā sabbakāmī rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ revataṁ etadavoca—
Getting up early in the morning, Sabbakāmī said to Revata,

“katamena tvaṁ bhūmi vihārena etarahi bahulaṁ viharasī”ti?
“What’s your main meditation?”

“Mettāvihārena kho ahaṁ, bhante, etarahi bahulaṁ viharāmī”ti.
“It’s good will, Sir.”

“Kullakavihārena kira tvaṁ bhūmi etarahi bahulaṁ viharasi.
“Your meditation is noble,

Kullakavihāro eso bhūmi yadidaṁ mettā”ti.
for good will is a noble meditation.”

“Pubbepi me, bhante, gihibhūtassa āciṇṇā mettā.
“In the past, too, when I was a householder, I habitually practiced good will,

Tenāhaṁ etarahipi mettāvihārena bahulaṁ viharāmi, api ca mayā cirappattaṁ arahattanti.
and now it’s my main meditation. Besides, I attained perfection long ago.

Thero pana, bhante, katamena vihārena etarahi bahulaṁ viharatī”ti?
But what’s your main meditation, Sir?”

“Suññatāvihārena kho ahaṁ bhūmi etarahi bahulaṁ viharāmī”ti.
“It’s emptiness.”

“Mahāpurisavihārena kira, bhante, thero etarahi bahulaṁ viharati.
“Your meditation is that of a great man,

Mahāpurisavihāro eso, bhante, yadidaṁ suññatā”ti.
for emptiness is the meditation of a great man.”

“Pubbepi me bhūmi gihibhūtassa āciṇṇā suññatā.
“In the past, too, when I was a householder, I habitually practiced emptiness,

Tenāhaṁ etarahipi suññatāvihārena bahulaṁ viharāmi, api ca mayā cirappattaṁ arahattan”ti.
and now it’s my main meditation. Besides, I attained perfection long ago.”

Ayañcarahi therānaṁ bhikkhūnaṁ antarākathā vippakatā, athāyasmā sambhūto sāṇavāsī tasmiṁ anuppatto hoti.
At that moment the conversation between the senior monks was interrupted because Sambhūta Sāṇavāsī arrived.

Atha kho āyasmā sambhūto sāṇavāsī yenāyasmā sabbakāmī tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sabbakāmiṁ abhivādetvā ekamantaṁ nisīdi.
Sambhūta Sāṇavāsī went up to Sabbakāmī, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā sambhūto sāṇavāsī āyasmantaṁ sabbakāmiṁ etadavoca—
and said,

“ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—
“Sir, the Vajjian monks of Vesālī proclaim ten practices as allowable:

kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṁ, pātuṁ kappati adasakaṁ nisīdanaṁ, kappati jātarūparajatanti.
the salt-in-horn practice; the two-fingerbreadths practice; the next-village practice; the many-monasteries practice; the consent practice; customary practices; the unchurned practice; palm-juice drinking; sitting mats without borders; and gold, silver, and money.

Therena, bhante, upajjhāyassa mūle bahudhammo ca vinayo ca pariyatto.
Now, you’ve learned much at the feet of your preceptor, both of the Teaching and the Monastic Law.

Therassa, bhante, dhammañca vinayañca paccavekkhantassa kathaṁ hoti?
When you reflect on the Teaching and the Monastic Law,

Ke nu kho dhammavādino—
who speak in accordance with the Teaching—

pācīnakā vā bhikkhū, pāveyyakā vā”ti?
the monks from the east or the monks from Pāvā?”

“Tayāpi kho, āvuso, upajjhāyassa mūle bahu dhammo ca vinayo ca pariyatto.
“You too have learned much at the feet of your preceptor, both of the Teaching and the Monastic Law.

Tuyhaṁ pana, āvuso, dhammañca vinayañca paccavekkhantassa kathaṁ hoti?
When you reflect on the Teaching and the Monastic Law,

Ke nu kho dhammavādino—
who speak in accordance with the Teaching—

pācīnakā vā bhikkhū, pāveyyakā vā”ti?
the monks from the east or the monks from Pāvā?”

“Mayhaṁ kho, bhante, dhammañca vinayañca paccavekkhantassa evaṁ hoti—
“When I reflect like this, it occurs to me

adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti;
that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.

api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti.
But I won’t reveal my view in case I’m appointed to deal with this legal issue.”

“Mayhampi kho, āvuso, dhammañca vinayañca paccavekkhantassa evaṁ hoti—
“And when I reflect like this, it occurs to me too

adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti;
that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.

api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti.
And I too won’t reveal my view in case I’m appointed to deal with this legal issue.”

Atha kho saṅgho taṁ adhikaraṇaṁ vinicchinitukāmo sannipati.
The Sangha then gathered to make a decision on that legal issue.

Tasmiṁ kho pana adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
While they were discussing that legal issue, there was endless talk but not a single statement that could be understood.

Atha kho āyasmā revato saṅghaṁ ñāpesi—
Revata then informed the Sangha:

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati.
While we were discussing this legal issue, there was endless talk but not a single statement that could be understood.

Yadi saṅghassa pattakallaṁ, saṅgho imaṁ adhikaraṇaṁ ubbāhikāya vūpasameyyā”ti.
If the Sangha is ready, it should resolve this legal issue by means of a committee.”

Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū uccini.
The Sangha then selected four monks from the east—

Pācīnakānaṁ bhikkhūnaṁ—

āyasmantañca sabbakāmiṁ, āyasmantañca sāḷhaṁ, āyasmantañca khujjasobhitaṁ, āyasmantañca vāsabhagāmikaṁ;
Venerable Sabbakāmī, Venerable Sāḷha, Venerable Khujjasobhita, and Venerable Vāsabhagāmika—

pāveyyakānaṁ bhikkhūnaṁ—
and four monks from Pāvā—

āyasmantañca revataṁ, āyasmantañca sambhūtaṁ sāṇavāsiṁ, āyasmantañca yasaṁ kākaṇḍakaputtaṁ, āyasmantañca sumananti.
Venerable Revata, Venerable Sambhūta Sāṇavāsī, Venerable Yasa of Kākaṇḍa, and Venerable Sumana.

Atha kho āyasmā revato saṅghaṁ ñāpesi—
Revata then informed the Sangha:

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammanneyya ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
If the Sangha is ready, it should appoint four monks from the east and four from Pāvā to resolve this legal issue by means of a committee.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammannati ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
The Sangha appoints four monks from the east and four from Pāvā to resolve this legal issue by means of a committee.

Yassāyasmato khamati catunnaṁ pācīnakānaṁ bhikkhūnaṁ, catunnaṁ pāveyyakānaṁ bhikkhūnaṁ sammuti, ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ, so tuṇhassa;
Any monk who approves of appointing four monks from the east and four from Pāvā to resolve this legal issue by means of a committee should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammatā saṅghena cattāro pācīnakā bhikkhū, cattāro pāveyyakā bhikkhū, ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
The Sangha has appointed four monks from the east and four from Pāvā to resolve this legal issue by means of a committee.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.”

Tena kho pana samayena ajito nāma bhikkhu dasavasso saṅghassa pātimokkhuddesako hoti.
At that time there was a monk called Ajita who had ten years of seniority and was the Sangha’s reciter of the Monastic Code.

Atha kho saṅgho āyasmantampi ajitaṁ sammannati—
The Sangha appointed him

therānaṁ bhikkhūnaṁ āsanapaññāpakaṁ.
to assign seats to the senior monks.

Atha kho therānaṁ bhikkhūnaṁ etadahosi—
The senior monks said,

“kattha nu kho mayaṁ imaṁ adhikaraṇaṁ vūpasameyyāmā”ti?
“Where should we resolve this legal issue?”

Atha kho therānaṁ bhikkhūnaṁ etadahosi—
It occurred to them,

“ayaṁ kho vālikārāmo ramaṇīyo appasaddo appanigghoso.
“There’s the Vālika Monastery, which is delightful, quiet, and free from chatter.

Yannūna mayaṁ vālikārāme imaṁ adhikaraṇaṁ vūpasameyyāmā”ti.
Let’s resolve this legal issue there.”

Atha kho therā bhikkhū vālikārāmaṁ agamaṁsu—
And so they went to the Vālika Monastery.

taṁ adhikaraṇaṁ vinicchinitukāmā.

Atha kho āyasmā revato saṅghaṁ ñāpesi—
Revata then informed the Sangha:

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, ahaṁ āyasmantaṁ sabbakāmiṁ vinayaṁ puccheyyan”ti.
If the Sangha is ready, I will question Venerable Sabbakāmī on the Monastic Law.”

Āyasmā sabbakāmī saṅghaṁ ñāpesi—
And Sabbakāmī informed the Sangha:

“Suṇātu me, āvuso, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, ahaṁ revatena vinayaṁ puṭṭho vissajjeyyan”ti.
If the Sangha is ready, I will reply when asked by Revata about the Monastic Law.”

Atha kho āyasmā revato āyasmantaṁ sabbakāmiṁ etadavoca—
Revata said to Sabbakāmī,

“kappati, bhante, siṅgiloṇakappo”ti?
“Sir, is the salt-in-horn practice allowable?”

“Ko so, āvuso, siṅgiloṇakappo”ti?
“What’s the salt-in-horn practice?”

“Kappati, bhante, siṅginā loṇaṁ pariharituṁ—
“Is it allowable to carry salt in a horn

yattha aloṇakaṁ bhavissati tattha paribhuñjissāmā”ti?
and then eat it whenever the food is unsalted?”

“Nāvuso, kappatī”ti.
“No, it’s not allowable.”

“ Kattha paṭikkhittan”ti?
“Where was it prohibited?”

“Sāvatthiyaṁ, suttavibhaṅge”ti.
“At Sāvatthī, in the analysis of the Monastic Code.”

“Kiṁ āpajjatī”ti?
“What was committed?”

“Sannidhikārakabhojane pācittiyan”ti.
“An offense entailing confession for eating what has been stored.”

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ paṭhamaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the first practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ paṭhamaṁ salākaṁ nikkhipāmi”.
I make a note of this first decision.”

“Kappati, bhante, dvaṅgulakappo”ti?
“Is the two-fingerbreadths practice allowable?”—“What’s the two-fingerbreadths practice?”—“Is it allowable to eat at the wrong time, so long as the shadow of the sundial is within two fingerbreadths of midday?”—“No.”—“Where was it prohibited?”—“At Rājagaha, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for eating at the wrong time.”

“Ko so, āvuso, dvaṅgulakappo”ti?

“Kappati, bhante, dvaṅgulāya chāyāya vītivattāya vikāle bhojanaṁ bhuñjitun”ti?

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Rājagahe, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Vikālabhojane pācittiyan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ dutiyaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the second practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ dutiyaṁ salākaṁ nikkhipāmi”.
I make a note of this second decision.”

“Kappati, bhante, gāmantarakappo”ti?
“Is the next-village practice allowable?”—“What’s the next-village practice?”—“When you have finished your meal and refused an invitation to eat more, is it allowable to eat non-leftover food if you intend to go to the next village?”—“No.”—“Where was it prohibited?”—“At Sāvatthī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for eating what isn’t left over.”

“Ko so, āvuso, gāmantarakappo”ti?

“Kappati, bhante—idāni gāmantaraṁ gamissāmīti—bhuttāvinā pavāritena anatirittaṁ bhojanaṁ bhuñjitun”ti?

“Nāvuso, kappatī”ti.

“Kattha paṭikkhittan”ti?

“Sāvatthiyaṁ, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Anatirittabhojane pācittiyan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ tatiyaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the third practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ tatiyaṁ salākaṁ nikkhipāmi”.
I make a note of this third decision.”

“Kappati, bhante, āvāsakappo”ti?
“Is the many-monasteries practice allowable?”—“What’s the many-monasteries practice?”—“When there are a number of monasteries within the same monastery zone, is it allowable to do the observance-day ceremony separately?”—“No.”—“Where was it prohibited?”—“At Rājagaha, in what’s connected to the observance-day ceremony.”—“What was committed?”—“An act of wrong conduct for going beyond the Monastic Law.”

“Ko so, āvuso, āvāsakappo”ti?

“Kappati, bhante, sambahulā āvāsā samānasīmā nānuposathaṁ kātun”ti.

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Rājagahe, uposathasaṁyutte”ti.

“Kiṁ āpajjatī”ti?

“Vinayātisāre dukkaṭan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ catutthaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the fourth practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ catutthaṁ salākaṁ nikkhipāmi”.
I make a note of this fourth decision.”

“Kappati, bhante, anumatikappo”ti?
“Is the consent practice allowable?”—“What’s the consent practice?”—“Is it allowable to do a legal procedure with an incomplete Sangha, with the intention of getting consent from the absent monks afterwards?”—“No.”—“Where was it prohibited?”—“In the section on Those from Campā, in the Monastic Law.”—“What was committed?”—“An act of wrong conduct for going beyond the Monastic Law.”

“Ko so, āvuso, anumatikappo”ti?

“Kappati, bhante, vaggena saṅghena kammaṁ kātuṁ—

āgate bhikkhū anumānessāmā”ti?

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Campeyyake, vinayavatthusmin”ti.

“Kiṁ āpajjatī”ti?

“Vinayātisāre dukkaṭan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ pañcamaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the fifth practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ pañcamaṁ salākaṁ nikkhipāmi”.
I make a note of this fifth decision.”

“Ko so, āvuso, āciṇṇakappo”ti?

“Kappati, bhante—

idaṁ me upajjhāyena ajjhāciṇṇaṁ, idaṁ me ācariyena ajjhāciṇṇaṁ—

taṁ ajjhācaritun”ti?

“Āciṇṇakappo kho, āvuso, ekacco kappati, ekacco na kappatī”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ chaṭṭhaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the sixth practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ chaṭṭhaṁ salākaṁ nikkhipāmi”.
I make a note of this sixth decision.”

“Kappati, bhante, amathitakappo”ti?
“Is the unchurned practice allowable?”—“What’s the unchurned practice?”—“When you have finished your meal and refused an invitation to eat more, is it allowable to drink that which is halfway between milk and curd, if it isn’t leftover?”—“No.”—“Where was it prohibited?”—“At Sāvatthī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for eating what isn’t left over.”

“Ko so, āvuso, amathitakappo”ti?

“Kappati, bhante, yaṁ taṁ khīraṁ khīrabhāvaṁ vijahitaṁ, asampattaṁ dadhibhāvaṁ, taṁ bhuttāvinā pavāritena anatirittaṁ pātun”ti?

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Sāvatthiyaṁ, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Anatirittabhojane pācittiyan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ sattamaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the seventh practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ sattamaṁ salākaṁ nikkhipāmi”.
I make a note of this seventh decision.”

“Kappati, bhante, jaḷogiṁ pātun”ti?
“Is palm-juice drinking allowable?”—“What’s palm juice?”—“Is it allowable to drink that which has started to ferment, but which hasn’t yet become a proper alcoholic drink?”—“No.”—“Where was it prohibited?”—“At Kosambī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for drinking alcohol.”

“Kā sā, āvuso, jaḷogī”ti?

“Kappati, bhante, yā sā surā āsutā asampattā majjabhāvaṁ, sā pātun”ti?

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Kosambiyaṁ, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti.

“Surāmerayapāne pācittiyan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ aṭṭhamaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the eighth practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ aṭṭhamaṁ salākaṁ nikkhipāmi”.
I make a note of this eighth decision.”

“Kappati, bhante, adasakaṁ nisīdanan”ti?
“Are sitting mats without borders allowable?”—“No.”—“Where was it prohibited?”—“At Sāvatthī, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession in relation to the rule concerning cutting.”

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Sāvatthiyaṁ, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Chedanake pācittiyan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ navamaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the ninth practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ navamaṁ salākaṁ nikkhipāmi”.
I make a note of this ninth decision.”

“Kappati, bhante, jātarūparajatan”ti?
“Is gold, silver, or money allowable?”—“No.”—“Where was it prohibited?”—“At Rājagaha, in the analysis of the Monastic Code.”—“What was committed?”—“An offense entailing confession for receiving gold, silver, or money.”

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti.

“Rājagahe, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Jātarūparajatapaṭiggahaṇe pācittiyan”ti.

“Suṇātu me, bhante, saṅgho.
“Please, Venerables, I ask the Sangha to listen.

Idaṁ dasamaṁ vatthu saṅghena vinicchitaṁ.
The Sangha has decided on the tenth practice.

Itipidaṁ vatthu uddhammaṁ, ubbinayaṁ, apagatasatthusāsanaṁ.
This practice is contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.

Idaṁ dasamaṁ salākaṁ nikkhipāmi.
I make a note of this tenth decision.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Imāni dasa vatthūni saṅghena vinicchitāni.
The Sangha has decided on the ten practices.

Itipimāni dasavatthūni uddhammāni, ubbinayāni, apagatasatthusāsanānī”ti.
These ten practices are contrary to the Teaching, contrary to the Monastic Law, and a departure from the Teacher’s instruction.”

“Nihatametaṁ, āvuso, adhikaraṇaṁ, santaṁ vūpasantaṁ suvūpasantaṁ.
“The legal issue has been resolved and properly disposed of.

Api ca maṁ tvaṁ, āvuso, saṅghamajjhepi imāni dasa vatthūni puccheyyāsi—tesaṁ bhikkhūnaṁ saññattiyā”ti.
Nevertheless, for the purpose of convincing the other monks, you should ask me about these ten practices also in the midst of the Sangha.”

Atha kho āyasmā revato āyasmantaṁ sabbakāmiṁ saṅghamajjhepi imāni dasa vatthūni pucchi.
Revata then asked Sabbakāmī about the ten practices in the midst of the Sangha.

Puṭṭho puṭṭho āyasmā sabbakāmī vissajjesi.
And Sabbakāmī was able to reply to each and every question.

Imāya kho pana vinayasaṅgītiyā satta bhikkhusatāni anūnāni anadhikāni ahesuṁ, tasmāyaṁ vinayasaṅgīti “sattasatikā”ti vuccatīti.
At this communal recitation of the Monastic Law there were seven hundred monks, neither more nor less. This is why this communal recitation is called “The group of seven hundred”.

Sattasatikakkhandhako dvādasamo. Imamhi khandhake vatthū pañcavīsati.
The twelfth chapter on the group of seven hundred is finished. In this chapter there are twenty-five topics.

Tassuddānaṁ
This is the summary:

Dasa vatthūni pūretvā,
“The ten practices, having filled,

kammaṁ dūtena pāvisi;
Legal procedure, he entered with a messenger;

Cattāro puna rūpañca,
Four, and again gold,

kosambi ca pāveyyako.
And Kosambī, those from Pāvā.

Maggo soreyyaṁ saṅkassaṁ,
The way to Soreyya, Saṅkassa,

kaṇṇakujjaṁ udumbaraṁ;
Kaṇṇakujja, Udumbara;

Sahajāti ca majjhesi,
And Sahajāti, he asked,

assosi kaṁ nu kho mayaṁ.
Heard, how can we.

Pattanāvāya ujjavi,
A bowl, went upstream with a boat,

rahosi upanāmayaṁ;
In private, bringing;

Garu saṅgho ca vesāliṁ,
Respect, Sangha, Vesālī,

mettā saṅgho ubbāhikāti.
Good will, Sangha, committee.”

Sattasatikakkhandhako niṭṭhito.
The chapter on the group of seven hundred is finished.

Cūḷavaggo niṭṭhito.
The Small Division is finished.

Cūḷavaggapāḷi niṭṭhitā.
The canonical text of the Small Division is finished.