1. The origin story of the communal recitation 1. Saṅgītinidāna

Then Venerable Mahākassapa addressed the monks: Atha kho āyasmā mahākassapo bhikkhū āmantesi—“On one occasion, as I was traveling from Pāvā to Kusināra with a large sangha of five hundred monks, “ekamidāhaṁ, āvuso, samayaṁ pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. I left the road and sat down at the foot of a tree. Atha khvāhaṁ, āvuso, maggā okkamma aññatarasmiṁ rukkhamūle nisīdiṁ.

Just then a follower of the Ājīvakas was traveling toward Pāvā on the same road, holding a coral-tree flower that he had picked up in Kusināra. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti. When I saw him coming, Addasaṁ kho ahaṁ, āvuso, taṁ ājīvakaṁ dūratova āgacchantaṁ. I asked him, Disvāna taṁ ājīvakaṁ etadavocaṁ—‘Do you know anything about our Teacher?’ ‘apāvuso, amhākaṁ satthāraṁ jānāsī’ti?

‘I do. ‘Āmāvuso, jānāmi. Today it’s seven days since the ascetic Gotama attained final extinguishment. Ajja sattāhaparinibbuto samaṇo gotamo. That’s why I carry this coral-tree flower.’ Tato me idaṁ mandāravapupphaṁ gahitan’ti.

Some of the monks there who were not yet free from desire threw up their arms and cried, collapsed on the ground, and rolled back and forth, lamenting, Tatrāvuso, ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti—‘The Buddha, the Happy One, has attained final extinguishment too soon—too soon has the eye of the world been put out!’ atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahitanti. But the monks there who were free from desire bore it with mindfulness and full awareness, saying, Ye pana te bhikkhū vītarāgā te satā sampajānā adhivāsenti—‘All phenomena are impermanent. How could it be any different?’ aniccā saṅkhārā, taṁ kutettha labbhāti.

I said, Atha khvāhaṁ, āvuso, te bhikkhū etadavocaṁ—‘Please stop grieving, ‘alaṁ, āvuso, mā socittha; stop lamenting. mā paridevittha. Didn’t the Buddha warn us Nanvetaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ—that we must be separated from everyone and everything dear and agreeable to us? sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. How could that which is born, become, made up, and of a nature to fall apart, not fall apart? Taṁ kutettha āvuso labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti—That’s impossible.’ netaṁ ṭhānaṁ vijjatī’ti.

On that occasion a monk called Subhadda, who had gone forth when old, was part of that group. Tena kho panāvuso, samayena subhaddo nāma vuḍḍhapabbajito tassaṁ parisāyaṁ nisinno hoti. He said to the monks, Atha kho, āvuso, subhaddo vuḍḍhapabbajito te bhikkhū etadavoca—‘Please stop grieving, ‘alaṁ, āvuso, mā socittha; stop lamenting. mā paridevittha. It’s good that we are free from that great ascetic. Sumuttā mayaṁ tena mahāsamaṇena; We were oppressed, upaddutā ca mayaṁ homa—always being told what’s allowable and what’s not. idaṁ vo kappati, idaṁ vo na kappatīti. Now we can do what we like and not do what we don’t like.’ Idāni pana mayaṁ yaṁ icchissāma taṁ karissāma, yaṁ na icchissāma na taṁ karissāmā’ti.

So then, let’s recite the Teaching and the Monastic Law—Handa mayaṁ, āvuso, dhammañca vinayañca saṅgāyāma. before what’s contrary to the Teaching shines forth and the Teaching is obstructed; Pure adhammo dippati, dhammo paṭibāhiyyati; before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed; pure avinayo dippati vinayo paṭibāhiyyati; before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.” pure avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.

“Well then, venerable, please select the monks.” “Tena hi, bhante, thero bhikkhū uccinatū”ti. Mahākassapa then selected four hundred and ninety-nine perfected ones. Atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccini. The monks said to him, Bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ—“There’s Venerable Ānanda who, although still a trainee, is incapable of acting out of desire, ill will, confusion, or fear. “ayaṁ, bhante, āyasmā ānando kiñcāpi sekkho, abhabbo chandā dosā mohā bhayā agatiṁ gantuṁ. He has learned many teachings and much Monastic Law from the Buddha. Bahu ca anena bhagavato santike dhammo ca vinayo ca pariyatto. Please invite him as well.” Tena hi, bhante, thero āyasmantampi ānandaṁ uccinatū”ti. And he did. Atha kho āyasmā mahākassapo āyasmantampi ānandaṁ uccini.

The senior monks thought, Atha kho therānaṁ bhikkhūnaṁ etadahosi—“Where should we recite the Teaching and the Monastic Law?” “kattha nu kho mayaṁ dhammañca vinayañca saṅgāyeyyāmā”ti? It occurred to them, Atha kho therānaṁ bhikkhūnaṁ etadahosi—“Rājagaha has much almsfood and many dwellings. Let’s spend the rainy season there in order to recite the Teaching and the Monastic Law. “rājagahaṁ kho mahāgocaraṁ pahūtasenāsanaṁ, yannūna mayaṁ rājagahe vassaṁ vasantā dhammañca vinayañca saṅgāyeyyāma. No other monks should enter the rainy-season residence at Rājagaha.” Na aññe bhikkhū rājagahe vassaṁ upagaccheyyun”ti.

And Venerable Mahākassapa informed the Sangha: Atha kho āyasmā mahākassapo saṅghaṁ ñāpesi—

The communal recitation at Rājagaha

The senior monks then went to Rājagaha to recite the Teaching and the Monastic Law. Atha kho therā bhikkhū rājagahaṁ agamaṁsu dhammañca vinayañca saṅgāyituṁ. They thought, Atha kho therānaṁ bhikkhūnaṁ etadahosi—“The Buddha has praised repairing what’s defective and broken. “bhagavatā kho, āvuso, khaṇḍaphullapaṭisaṅkharaṇaṁ vaṇṇitaṁ. Well then, let’s spend the first month doing repairs, Handa mayaṁ, āvuso, paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkharoma; and then gather for the middle month to recite the Teaching and the Monastic Law.” majjhimaṁ māsaṁ sannipatitvā dhammañca vinayañca saṅgāyissāmā”ti.

They then spent the first month doing repairs. Atha kho therā bhikkhū paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkhariṁsu. Venerable Ānanda thought, Atha kho āyasmā ānando—“It wouldn’t be proper for me to go to the assembly tomorrow if I’m still a trainee.” “sve sannipāto na kho metaṁ patirūpaṁ, yohaṁ sekkho samāno sannipātaṁ gaccheyyan”ti—After spending most of the night with mindfulness directed to the body, early in the morning he bent over to lie down. bahudeva rattiṁ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamayaṁ “nipajjissāmī”ti kāyaṁ āvajjesi. In the interval between his feet coming off the ground and his head hitting the pillow, Appattañca sīsaṁ bibbohanaṁ, bhūmito ca pādā muttā. his mind was freed from the corruptions through letting go. Etasmiṁ antare anupādāya āsavehi cittaṁ vimucci. And Venerable Ānanda went to the assembly as a perfected one. Atha kho āyasmā ānando arahā samāno sannipātaṁ agamāsi.

Venerable Mahākassapa then informed the Sangha: Atha kho āyasmā mahākassapo saṅghaṁ ñāpesi—

Venerable Upāli informed the Sangha: Āyasmā upāli saṅghaṁ ñāpesi—

Mahākassapa then asked Upāli, Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ etadavoca—“Where was the first offense entailing expulsion laid down?” “paṭhamaṁ, āvuso upāli, pārājikaṁ kattha paññattan”ti?

“At Vesālī.” “Vesāliyaṁ, bhante”ti.

“Who is it about?” “Kaṁ ārabbhā”ti?

“Sudinna the Kalandian.” “Sudinnaṁ kalandaputtaṁ ārabbhā”ti.

“What is it about?” “Kismiṁ vatthusmin”ti?

“Sexual intercourse.” “Methunadhamme”ti.

Mahākassapa also asked Upāli about the topic of the first offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses. Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.

“And where was the second offense entailing expulsion laid down?” “Dutiyaṁ panāvuso upāli, pārājikaṁ kattha paññattan”ti?

“At Rājagaha.” “Rājagahe, bhante”ti.

“Who is it about?” “Kaṁ ārabbhā”ti?

“Dhaniya the potter.” “Dhaniyaṁ kumbhakāraputtaṁ ārabbhā”ti.

“What is it about?” “Kismiṁ vatthusmin”ti?

“Stealing.” “Adinnādāne”ti.

Mahākassapa also asked Upāli about the topic of the second offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses. Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ dutiyassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.

“And where was the third offense entailing expulsion laid down?” “Tatiyaṁ panāvuso upāli, pārājikaṁ kattha paññattan”ti?

“At Vesālī.” “Vesāliyaṁ, bhante”ti.

“Who is it about?” “Kaṁ ārabbhā”ti?

“A number of monks.” “Sambahule bhikkhū ārabbhā”ti.

“What is it about?” “Kismiṁ vatthusmin”ti?

“Human beings.” “Manussaviggahe”ti.

Mahākassapa also asked Upāli about the topic of the third offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses. Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ tatiyassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.

“And where was the fourth offense entailing expulsion laid down?” “Catutthaṁ panāvuso upāli, pārājikaṁ kattha paññattan”ti?

“At Vesālī.” “Vesāliyaṁ, bhante”ti.

“Who is it about?” “Kaṁ ārabbhā”ti?

“The monks from the banks of the Vaggumudā.” “Vaggumudātīriye bhikkhū ārabbhā”ti.

“What is it about?” “Kismiṁ vatthusmin”ti?

“Superhuman qualities.” “Uttarimanussadhamme”ti.

Mahākassapa also asked Upāli about the topic of the fourth offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses. Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ catutthassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.

In this way he asked about the analyses of both Monastic Codes. Eteneva upāyena ubhatovibhaṅge pucchi. Upāli was able to reply to each and every question. Puṭṭho puṭṭho āyasmā upāli vissajjesi.

Venerable Mahākassapa then informed the Sangha: Atha kho āyasmā mahākassapo saṅghaṁ ñāpesi—

Venerable Ānanda informed the Sangha: Āyasmā ānando saṅghaṁ ñāpesi—

Mahākassapa then asked Ānanda, Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca—“Where was ‘The Supreme Net’ spoken?” “brahmajālaṁ, āvuso ānanda, kattha bhāsitan”ti?

“At the royal rest-house at Ambalaṭṭhikā, between Rājagaha and Nāḷanda.” “Antarā ca, bhante, rājagahaṁ antarā ca nāḷandaṁ rājāgārake ambalaṭṭhikāyā”ti.

“Who is it about?” “Kaṁ ārabbhā”ti?

“The wanderer Suppiya and the young brahmin Brahmadatta.” “Suppiyañca paribbājakaṁ brahmadattañca māṇavan”ti.

Mahākassapa also asked Ānanda about the origin story of ‘The Supreme Net’ and about the person. Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ brahmajālassa nidānampi pucchi, puggalampi pucchi.

“Where was ‘The Fruits of the Monastic Life’ spoken?” “Sāmaññaphalaṁ panāvuso ānanda, kattha bhāsitan”ti?

“In Jīvaka’s Mango Grove at Rājagaha.” “Rājagahe, bhante, jīvakambavane”ti.

“Who is it with?” “Kena saddhin”ti?

“Ajātasattu Vedehiputta.” “Ajātasattunā vedehiputtena saddhin”ti.

Mahākassapa also asked Ānanda about the origin story of ‘The Fruits of the Monastic Life’ and about the person. Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi.

In this way he asked about the five collections. Eteneva upāyena pañcapi nikāye pucchi. Ānanda was able to reply to each and every question. Puṭṭho puṭṭho āyasmā ānando vissajjesi.

2. Discussion of the minor training rules 2. Khuddānukhuddakasikkhāpadakathā

Ānanda said to the senior monks, Atha kho āyasmā ānando there bhikkhū etadavoca—“At the time of his final extinguishment, the Buddha said to me, “bhagavā maṁ, bhante, parinibbānakāle evamāha—‘After my passing away, Ānanda, if the Sangha wishes, it may abolish the minor training rules.’” ‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhaneyyā’”ti.

“But, Ānanda, did you ask the Buddha “Pucchi pana tvaṁ, āvuso ānanda, bhagavantaṁ—what the minor training rules are?” ‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’”ti?

“No, sirs, I didn’t.” “Na khohaṁ, bhante, bhagavantaṁ pucchiṁ—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’”ti.

Some senior monks said, Ekacce therā evamāhaṁsu—“Apart from the four rules entailing expulsion, the rest are the minor training rules.” “cattāri pārājikāni ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti. Others said, Ekacce therā evamāhaṁsu—“Apart from the four rules entailing expulsion and the thirteen rules entailing suspension, the rest are the minor training rules.” “cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti. Still others said, Ekacce therā evamāhaṁsu—“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest are the minor training rules.” “cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti. Still others said, Ekacce therā evamāhaṁsu—“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, the two undetermined rules, and the thirty rules entailing relinquishment and confession, the rest are the minor training rules.” “cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti. Still others said, Ekacce therā evamāhaṁsu—“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, the two undetermined rules, the thirty rules entailing relinquishment and confession, and the ninety-two rules entailing confession, the rest are the minor training rules.” “cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, dvenavuti pācittiye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti. Still others said, Ekacce therā evamāhaṁsu—“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, the two undetermined rules, the thirty rules entailing relinquishment and confession, the ninety-two rules entailing confession, and the four rules entailing acknowledgment, the rest are the minor training rules.” “cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, dvenavuti pācittiye ṭhapetvā, cattāro pāṭidesanīye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.

Then Venerable Mahākassapa informed the Sangha: Atha kho āyasmā mahākassapo saṅghaṁ ñāpesi—

The senior monks then said, Atha kho therā bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ—“You have committed an act of wrong conduct, Ānanda, in that you didn’t ask the Buddha what the minor training rules are. “idaṁ te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavantaṁ na pucchi—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti. Please confess that wrong conduct.” Desehi taṁ dukkaṭan”ti.

“It was because of lack of mindfulness that I didn’t ask. “Ahaṁ kho, bhante, assatiyā bhagavantaṁ na pucchiṁ—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti. I can’t see that I have committed any wrong conduct, but I’ll confess it out of faith in the venerables.” Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.

“You have also committed an act of wrong conduct in that you stepped on the Buddha’s rainy-season robe while you were sewing it. “Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavato vassikasāṭikaṁ akkamitvā sibbesi. Please confess that wrong conduct.” Desehi taṁ dukkaṭan”ti.

“I didn’t step on it because of disrespect. “Ahaṁ kho, bhante, na agāravena bhagavato vassikasāṭikaṁ akkamitvā sibbesiṁ. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.

“You have also committed an act of wrong conduct in that you first had women pay respect to the Buddha’s dead body. They soiled the Buddha’s body with tears. “Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesi, tāsaṁ rodantīnaṁ bhagavato sarīraṁ assukena makkhitaṁ. Please confess that wrong conduct.” Desehi taṁ dukkaṭan”ti.

“I did this so that it wouldn’t get too late for them. “Ahaṁ kho, bhante—māyimāsaṁ vikāle ahesunti—mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesiṁ. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.

“You have also committed an act of wrong conduct in that you didn’t ask the Buddha, even when he gave you a broad hint, “Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, na bhagavantaṁ yāci—to live on for an eon—for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans. ‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ, bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Please confess that wrong conduct.” Desehi taṁ dukkaṭan”ti.

“I didn’t ask because my mind was possessed by the Lord of Death. “Ahaṁ kho, bhante, mārena pariyuṭṭhitacitto na bhagavantaṁ yāciṁ—‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ, bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.

“You have also committed an act of wrong conduct in that you made an effort for women to be given the going forth on the spiritual path proclaimed by the Buddha. “Idampi te, āvuso ānanda, dukkaṭaṁ yaṁ tvaṁ mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsi. Please confess that wrong conduct.” Desehi taṁ dukkaṭan”ti.

“I made this effort because Mahāpajāpati Gotamī was the Buddha’s aunt who nurtured him, brought him up, and breastfed him when his own mother died. “Ahaṁ kho, bhante, ayaṁ mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesīti mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsiṁ. I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.” Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.

At that time Venerable Purāṇa was wandering in the Southern Hills with a large sangha of five hundred monks. Tena kho pana samayena āyasmā purāṇo dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Soon the senior monks had concluded the communal recitation of the Teaching and the Monastic Law. Then, when Purāṇa had stayed in the Southern Hills for as long as he liked, he went to the Bamboo Grove at Rājagaha. There he went up to the senior monks, exchanged pleasantries with them, and sat down. Atha kho āyasmā purāṇo therehi bhikkhūhi dhamme ca vinaye ca saṅgīte dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ yena veḷuvanaṁ kalandakanivāpo yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā therehi bhikkhūhi saddhiṁ paṭisammoditvā ekamantaṁ nisīdi. And they said to him, Ekamantaṁ nisinnaṁ kho āyasmantaṁ purāṇaṁ therā bhikkhū etadavocuṁ—“Purāṇa, the senior monks have recited the Teaching and the Monastic Law. “therehi, āvuso purāṇa, dhammo ca vinayo ca saṅgīto. Please accept that communal recitation.” Upehi taṁ saṅgītin”ti.

“The Teaching and the Monastic Law have been well-recited by the senior monks. “Susaṅgītāvuso, therehi dhammo ca vinayo ca. Nevertheless, I’ll remember what I myself have received from the Buddha.” Api ca yatheva mayā bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ, tathevāhaṁ dhāressāmī”ti.

3. Discussion of the supreme penalty 3. Brahmadaṇḍakathā

Venerable Ānanda said to the senior monks, Atha kho āyasmā ānando there bhikkhū etadavoca—“At the time of his final extinguishment, the Buddha said to me, “bhagavā maṁ, bhante, parinibbānakāle evamāha—‘After my passing away, Ānanda, the Sangha should impose the supreme penalty on the monk Channa.’” ‘tena hānanda, saṅgho mamaccayena channassa bhikkhuno brahmadaṇḍaṁ āṇāpetū’”ti.

“Did you ask the Buddha “Pucchi pana tvaṁ, āvuso ānanda, bhagavantaṁ—what the supreme penalty is?” ‘katamo pana, bhante, brahmadaṇḍo’”ti?

“I did, “Pucchiṁ khohaṁ, bhante, bhagavantaṁ—‘katamo pana, bhante, brahmadaṇḍo’ti? and he replied, ‘Whatever Channa says, ‘Channo, ānanda, bhikkhu yaṁ iccheyya taṁ vadeyya. the monks shouldn’t correct him, instruct him, or teach him.’” Bhikkhūhi channo bhikkhu neva vattabbo, na ovaditabbo, nānusāsitabbo’”ti.

“Well then, Ānanda, impose the supreme penalty on Channa.” “Tena hāvuso ānanda, tvaṁyeva channassa bhikkhuno brahmadaṇḍaṁ āṇāpehī”ti.

“But how should I do it? Channa is temperamental and harsh.” “Kathāhaṁ, bhante, channassa bhikkhuno brahmadaṇḍaṁ āṇāpemi, caṇḍo so bhikkhu pharuso”ti?

“Go together with many monks.” “Tena hāvuso ānanda, bahukehi bhikkhūhi saddhiṁ gacchāhī”ti.

Saying, “Yes, venerables,” he traveled by boat upstream to Kosambī with a large sangha of five hundred monks. After disembarking, he sat down at the foot of a tree not far from King Udena’s park. “Evaṁ, bhante”ti kho āyasmā ānando therānaṁ bhikkhūnaṁ paṭissutvā mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi nāvāya ujjavanikāya kosambiṁ ujjavi, nāvāya paccorohitvā rañño udenassa uyyānassa avidūre aññatarasmiṁ rukkhamūle nisīdi.

Just then King Udena was enjoying himself in the park together with his harem. Tena kho pana samayena rājā udeno uyyāne paricāresi saddhiṁ orodhena. The harem women heard Assosi kho rañño udenassa orodho—that their teacher, Venerable Ānanda, was seated at the foot of a tree not far from the park. “amhākaṁ kira ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno”ti. They told the king, Atha kho rañño udenassa orodho rājānaṁ udenaṁ etadavoca—“amhākaṁ kira, deva, ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno. adding, “Sir, we would like to see Venerable Ānanda.” Icchāma mayaṁ, deva, ayyaṁ ānandaṁ passitun”ti.

“Well then, go ahead.” “Tena hi tumhe samaṇaṁ ānandaṁ passathā”ti.

The harem women then went to Ānanda, bowed, and sat down. Atha kho rañño udenassa orodho yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. And Ānanda instructed, inspired, and gladdened them with a teaching, Ekamantaṁ nisinnaṁ kho rañño udenassa orodhaṁ āyasmā ānando dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. at the end of which they gave him five hundred upper robes. Atha kho rañño udenassa orodho āyasmatā ānandena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmato ānandassa pañca uttarāsaṅgasatāni pādāsi. After rejoicing and expressing their appreciation for his teaching, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and went to King Udena. Atha kho rañño udenassa orodho āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā yena rājā udeno tenupasaṅkami.

When King Udena saw them coming, Addasā kho rājā udeno orodhaṁ dūratova āgacchantaṁ. he said to them, Disvāna orodhaṁ etadavoca—“Did you see the ascetic Ānanda?” “api nu kho tumhe samaṇaṁ ānandaṁ passitthā”ti?

“We did.” “Apassimhā kho mayaṁ, deva, ayyaṁ ānandan”ti.

“Did you give him anything?” “Api nu tumhe samaṇassa ānandassa kiñci adatthā”ti?

“We gave him five hundred upper robes.” “Adamhā kho mayaṁ, deva, ayyassa ānandassa pañca uttarāsaṅgasatānī”ti.

King Udena complained and criticized him, Rājā udeno ujjhāyati khiyyati vipāceti—“How can the ascetic Ānanda receive so many robes? “kathañhi nāma samaṇo ānando tāva bahuṁ cīvaraṁ paṭiggahessati. Is he starting up as cloth merchant or setting up shop?” Dussavāṇijjaṁ vā samaṇo ānando karissati, paggāhikasālaṁ vā pasāressatī”ti.

King Udena then went to Ānanda, exchanged pleasantries with him, Atha kho rājā udeno yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. sat down, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho rājā udeno āyasmantaṁ ānandaṁ etadavoca—“Sir Ānanda, did our harem women come here?” “āgamā nu khvidha, bho ānanda, amhākaṁ orodho”ti?

“They did.” “Āgamāsi kho te idha, mahārāja, orodho”ti.

“Did they give you anything?” “Api pana bhoto ānandassa kiñci adāsī”ti?

“They gave me five hundred upper robes.” “Adāsi kho me, mahārāja, pañca uttarāsaṅgasatānī”ti.

“But what will you do with five hundred robes?” “Kiṁ pana bhavaṁ ānando tāva bahuṁ cīvaraṁ karissatī”ti?

“I’ll share them with those monks whose robes are worn out.” “Ye te, mahārāja, bhikkhū dubbalacīvarā tehi saddhiṁ saṁvibhajissāmī”ti.

“And what will you do with the worn out robes?” “Yāni kho pana, bho ānanda, porāṇakāni dubbalacīvarāni tāni kathaṁ karissathā”ti?

“We’ll make them into bedspreads.” “Tāni, mahārāja, uttarattharaṇaṁ karissāmā”ti.

“And what will you do with the old bedspreads?” “Yāni pana, bho ānanda, porāṇakāni uttarattharaṇāni tāni kathaṁ karissathā”ti?

“We’ll make them into mattress covers.” “Tāni, mahārāja, bhisicchaviyo karissāmā”ti.

“And what will you do with the old mattress covers?” “Yā pana, bho ānanda, porāṇakā bhisicchaviyo tā kathaṁ karissathā”ti?

“We’ll make them into floor covers.” “Tā, mahārāja, bhūmattharaṇaṁ karissāmā”ti.

“And what will you do with the old floor covers?” “Yāni pana, bho ānanda, porāṇakāni bhūmattharaṇāni tāni kathaṁ karissathā”ti?

“We’ll make them into doormats.” “Tāni, mahārāja, pādapuñchaniyo karissāmā”ti.

“And what will you do with the old doormats?” “Yā pana, bho ānanda, porāṇakā pādapuñchaniyo tā kathaṁ karissathā”ti?

“We’ll make them into dustcloths.” “Tā, mahārāja, rajoharaṇaṁ karissāmā”ti.

“And what will you do with the old dustcloths?” “Yāni pana, bho ānanda, porāṇakāni rajoharaṇāni tāni kathaṁ karissathā”ti?

“We’ll cut them up, mix them with mud, and smear the floors.” “Tāni, mahārāja, koṭṭetvā cikkhallena madditvā paribhaṇḍaṁ limpissāmā”ti.

King Udena thought, “These Sakyan monastics are clever at putting things to use; nothing is wasted,” Atha kho rājā udeno—“sabbevime samaṇā sakyaputtiyā yoniso upanenti, na kulavaṁ gamentī”ti—and he gave another five hundred pieces of cloth to Ānanda. āyasmato ānandassa aññānipi pañca dussasatāni pādāsi. Together with the first offering of robes, Ānanda was given a total of one thousand robes. Ayañcarahi āyasmato ānandassa paṭhamaṁ cīvarabhikkhā uppajji cīvarasahassaṁ.

Ānanda then went to Ghosita’s Monastery where he sat down on the prepared seat. Atha kho āyasmā ānando yena ghositārāmo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Venerable Channa went up to Ānanda, bowed, and sat down. Atha kho āyasmā channo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. And Ānanda said, Ekamantaṁ nisinnaṁ kho āyasmantaṁ channaṁ āyasmā ānando etadavoca—“Channa, the Sangha has imposed the supreme penalty on you.” “saṅghena te, āvuso channa, brahmadaṇḍo āṇāpito”ti.

“What’s the supreme penalty?” “Katamo pana, bhante ānanda, brahmadaṇḍo āṇāpito”ti?

“Whatever you say to the monks, “Tvaṁ, āvuso channa, bhikkhū yaṁ iccheyyāsi taṁ vadeyyāsi. the monks shouldn’t correct you, instruct you, or teach you.” Bhikkhūhi tvaṁ neva vattabbo, na ovaditabbo, nānusāsitabbo”ti.

Exclaiming, “I’m ruined!” he fainted right there. “Nanvāhaṁ, bhante ānanda, hato ettāvatā, yatohaṁ bhikkhūhi neva vattabbo, na ovaditabbo, nānusāsitabbo”ti tattheva mucchito papato.

Being troubled, ashamed, and disgusted by the supreme penalty, Channa stayed by himself, secluded, heedful, energetic, and diligent. Atha kho āyasmā channo brahmadaṇḍena aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—And in this very life, he soon realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Venerable Channa became one of the perfected ones. Aññataro ca panāyasmā channo arahataṁ ahosi.

He then went to Ānanda and said, Atha kho āyasmā channo arahattaṁ patto yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—“Venerable Ānanda, please lift the supreme penalty.” “paṭippassambhehi dāni me, bhante ānanda, brahmadaṇḍan”ti.

“The supreme penalty was lifted the moment you realized perfection.” “Yadaggena tayā, āvuso channa, arahattaṁ sacchikataṁ tadaggena te brahmadaṇḍo paṭippassaddho”ti.

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

The eleventh chapter on the group of five hundred is finished. In this chapter there are twenty-three topics. Pañcasatikakkhandhako ekādasamo. Imamhi khandhake vatthū tevīsati.

The chapter on the group of five hundred is finished. Pañcasatikakkhandhako niṭṭhito.