One hundred years after the Buddha had attained final extinguishment, the Vajjian monks of Vesālī proclaimed ten practices as allowable: Tena kho pana samayena vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—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. kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṁ pātuṁ, kappati adasakaṁ nisīdanaṁ, kappati jātarūparajatanti.

At that time Venerable Yasa of Kākaṇḍa was wandering in the Vajjian country, when he arrived at Vesālī. Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṁ caramāno yena vesālī tadavasari. There he stayed in the hall with the peaked roof in the Great Wood. Tatra sudaṁ āyasmā yaso kākaṇḍakaputto vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

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, Tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṁsapātiṁ udakena pūretvā majjhe bhikkhusaṅghassa ṭhapetvā āgatāgate vesālike upāsake evaṁ vadanti—“Please give a <i lang='pi' translate='no'>kahāpaṇa</i> coin to the Sangha, or half a <i lang='pi' translate='no'>kahāpaṇa</i>, or a <i lang='pi' translate='no'>pāda</i>, or a <i lang='pi' translate='no'>māsaka</i>. “dethāvuso, saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi. The Sangha needs requisites.” Bhavissati saṅghassa parikkhārena karaṇīyan”ti.

But Yasa said to the lay followers, Evaṁ vutte, āyasmā yaso kākaṇḍakaputto vesālike upāsake etadavoca—“Don’t give a <i lang='pi' translate='no'>kahāpaṇa</i> to the Sangha, or half a <i lang='pi' translate='no'>kahāpaṇa</i>, or a <i lang='pi' translate='no'>pāda</i>, or a <i lang='pi' translate='no'>māsaka</i>. “māvuso, adattha saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi. Gold, silver, and money aren’t allowable for the Sakyan monastics. Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ; They neither accept na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ; nor receive gold, silver, or money. na paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ; The Sakyan monastics have given up gems and gold, and live without gold, silver, and money.” nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti. But although Yasa said this, the lay followers continued to give money to the Sangha. Evampi kho vesālikā upāsakā āyasmatā yasena kākaṇḍakaputtena vuccamānā adaṁsuyeva saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi.

The next morning the Vajjian monks distributed the money evenly. Atha kho vesālikā vajjiputtakā bhikkhū tassā rattiyā accayena taṁ hiraññaṁ bhikkhaggena paṭivīsaṁ ṭhapetvā bhājesuṁ. And they said to Yasa, Atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṁ yasaṁ kākaṇḍakaputtaṁ etadavocuṁ—“Here’s your share, Yasa.” “eso te, āvuso yasa, hiraññassa paṭivīso”ti.

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

The Vajjian monks said to one another, Atha kho vesālikā vajjiputtakā bhikkhū—“Yasa is abusing and reviling the lay followers who have faith and confidence. He’s destroying their confidence. “ayaṁ, āvuso, yaso kākaṇḍakaputto upāsake saddhe pasanne akkosati, paribhāsati, appasādaṁ karoti; Let’s do a legal procedure of reconciliation against him.” And they did just that. handassa mayaṁ paṭisāraṇīyakammaṁ karomā”ti te tassa paṭisāraṇīyakammaṁ akaṁsu.

Yasa said to them, Atha kho āyasmā yaso kākaṇḍakaputto vesālike vajjiputtake bhikkhū etadavoca—“The Buddha has laid down “bhagavatā, āvuso, paññattaṁ—that a monk who has had a legal procedure of reconciliation done against him should be given a monk as a companion messenger. ‘paṭisāraṇīyakammakatassa bhikkhuno anudūto dātabbo’ti. Please give me a companion.” Detha me, āvuso, anudūtaṁ bhikkhun”ti. They then appointed a monk and gave him to Yasa as a companion messenger. Atha kho vesālikā vajjiputtakā bhikkhū ekaṁ bhikkhuṁ sammannitvā āyasmato yasassa kākaṇḍakaputtassa anudūtaṁ adaṁsu.

Yasa entered Vesālī with his companion and said to the lay followers, Atha kho āyasmā yaso kākaṇḍakaputto anudūtena bhikkhunā saddhiṁ vesāliṁ pavisitvā vesālike upāsake etadavoca—“It seems that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence, “ahaṁ kirāyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi; 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. yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmi.

Why monastics should not accept gold, silver, or money

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. Evaṁvādī kirāhaṁ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi; yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmi.

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. Evaṁvādī kirāhaṁ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi; yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmi.

On another occasion at Rājagaha the Buddha prohibited gold, silver, and money and laid down a training rule because of Venerable Upananda the Sakyan. Ekamidaṁ, āvuso, samayaṁ bhagavā rājagahe āyasmantaṁ upanandaṁ sakyaputtaṁ ārabbha jātarūparajataṁ paṭikkhipi, sikkhāpadañca paññapesi. 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, Evaṁvādī kirāhaṁ āyasmante upāsake saddhe pasanne akkosāmi, paribhāsāmi, appasādaṁ karomi; 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. yohaṁ adhammaṁ adhammoti vadāmi, dhammaṁ dhammoti vadāmi, avinayaṁ avinayoti vadāmi, vinayaṁ vinayoti vadāmī”ti.

And the lay followers of Vesālī said to Yasa, Evaṁ vutte, vesālikā upāsakā āyasmantaṁ yasaṁ kākaṇḍakaputtaṁ etadavocuṁ—“Venerable, you’re the only Sakyan monastic; “ekova, bhante, ayyo yaso kākaṇḍakaputto samaṇo sakyaputtiyo. none of these others is. Sabbevime assamaṇā asakyaputtiyā. Please stay at Vesālī. Vasatu, bhante, ayyo yaso kākaṇḍakaputto vesāliyaṁ. We’ll do our best to provide you with robe-cloth, almsfood, a dwelling, and medicinal supplies.” Mayaṁ ayyassa yasassa kākaṇḍakaputtassa ussukkaṁ karissāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. Having persuaded the lay followers of Vesālī, Yasa returned to the monastery together with his companion messenger. Atha kho āyasmā yaso kākaṇḍakaputto vesālike upāsake saññāpetvā anudūtena bhikkhunā saddhiṁ ārāmaṁ agamāsi.

Soon afterwards the Vajjian monks asked the monk who had been the companion messenger, Atha kho vesālikā vajjiputtakā bhikkhū anudūtaṁ bhikkhuṁ pucchiṁsu—“Did Yasa ask forgiveness of the lay followers?” “khamāpitāvuso, yasena kākaṇḍakaputtena vesālikā upāsakā”ti?

“The lay followers have acted badly toward us. “Upāsakehi pāpikaṁ no, āvuso, kataṁ. They now regard Yasa as the only Sakyan monastic, Ekova yaso kākaṇḍakaputto samaṇo sakyaputtiyo kato. but none of us.” Sabbeva mayaṁ assamaṇā asakyaputtiyā katā”ti.

The Vajjian monks said, Atha kho vesālikā vajjiputtakā bhikkhū—“Yasa has informed the householders without our approval. “ayaṁ, āvuso, yaso kākaṇḍakaputto amhehi asammato gihīnaṁ pakāsesi; Let’s do a legal procedure of ejection against him.” handassa mayaṁ ukkhepanīyakammaṁ karomā”ti. But when they gathered together to do the procedure against him, Te tassa ukkhepanīyakammaṁ kattukāmā sannipatiṁsu. Yasa rose up into the air and landed at Kosambī. Atha kho āyasmā yaso kākaṇḍakaputto vehāsaṁ abbhuggantvā kosambiyaṁ paccuṭṭhāsi.

Yasa gathers supporters

Yasa then sent a message to the monks at Pāvā and to the monks in Avantī in the southern region: Atha kho āyasmā yaso kākaṇḍakaputto pāveyyakānañca avantidakkhiṇāpathakānañca bhikkhūnaṁ santike dūtaṁ pāhesi—“Please come, venerables. “āgacchantu āyasmantā; Let’s take on this legal issue—imaṁ adhikaraṇaṁ ādiyissāma. 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; 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.” avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.

Yasa then traveled to Venerable Sambhūta Sāṇavāsī who was staying on the Ahogaṅga mountain. Tena kho pana samayena āyasmā sambhūto sāṇavāsī ahogaṅge pabbate paṭivasati. He bowed, sat down, Atha kho āyasmā yaso kākaṇḍakaputto yena ahogaṅgo pabbato, yenāyasmā sambhūto sāṇavāsī tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sambhūtaṁ sāṇavāsiṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṁ sambhūtaṁ sāṇavāsiṁ etadavoca—“Sir, the Vajjian monks of Vesālī proclaim these ten practices as allowable: “ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—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. kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṁ pātuṁ, kappati adasakaṁ nisīdanaṁ, kappati jātarūparajatanti. Let’s take on this legal issue—Handa mayaṁ, bhante, imaṁ adhikaraṇaṁ ādiyissāma. 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; 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.” avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.

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

Soon afterwards, sixty monks from Pāvā—Atha kho saṭṭhimattā pāveyyakā bhikkhū—all of them wilderness dwellers, almsfood-only eaters, rag-robe wearers, three-robe owners, and perfected—sabbe āraññikā, sabbe piṇḍapātikā, sabbe paṁsukūlikā, sabbe tecīvarikā, sabbeva arahanto—gathered on mount Ahogaṅga. ahogaṅge pabbate sannipatiṁsu. And eighty-eight monks from Avantī in the southern region—Aṭṭhāsītimattā avantidakkhiṇāpathakā bhikkhū—some of them wilderness dwellers, some almsfood-only eaters, some rag-robe wearers, some three-robe owners, but all perfected—appekacce āraññikā, appekacce piṇḍapātikā, appekacce paṁsukūlikā, appekacce tecīvarikā, sabbeva arahanto—also gathered on mount Ahogaṅga. ahogaṅge pabbate sannipatiṁsu. Then, as the senior monks were consulting one another, it occurred to them, Atha kho therānaṁ bhikkhūnaṁ mantayamānānaṁ etadahosi—“This legal issue is going to be contentious and difficult. “idaṁ kho adhikaraṇaṁ kakkhaḷañca, vāḷañca; How can we get supporters to strengthen our side?” kaṁ nu kho mayaṁ pakkhaṁ labheyyāma, yena mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.

At this time Venerable Revata was staying at Soreyya. Tena kho pana samayena āyasmā revato soreyye paṭivasati—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. bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. The senior monks considered this Atha kho therānaṁ bhikkhūnaṁ etadahosi—“ayaṁ kho āyasmā revato soreyye paṭivasati—bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. and said, “If we get Revata to support us, we’ll be stronger.” Sace mayaṁ āyasmantaṁ revataṁ pakkhaṁ labhissāma, evaṁ mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.

When Revata heard this conversation between the senior monks Assosi kho āyasmā revato—by means of clairaudience, dibbāya sotadhātuyā visuddhāya atikkantamānusikāya—therānaṁ bhikkhūnaṁ mantayamānānaṁ. he thought, Sutvānassa etadahosi—“This legal issue is going to be contentious and difficult. “idaṁ kho adhikaraṇaṁ kakkhaḷañca vāḷañca. It wouldn’t be appropriate for me to stay away from it. Na kho metaṁ patirūpaṁ yohaṁ evarūpe adhikaraṇe osakkeyyaṁ. But now these monks are coming, Idāni ca pana te bhikkhū āgacchissanti. and I won’t be at ease when they crowd me in. Sohaṁ tehi ākiṇṇo na phāsu gamissāmi. Let me leave before they arrive.” Yannūnāhaṁ paṭikacceva gaccheyyan”ti. And he went from Soreyya to Saṅkassa. Atha kho āyasmā revato soreyyā saṅkassaṁ agamāsi.

When the senior monks came to Soreyya Atha kho therā bhikkhū soreyyaṁ gantvā pucchiṁsu—and asked where Revata was. “kahaṁ āyasmā revato”ti? They were told Te evamāhaṁsu—that he had gone to Saṅkassa. “esāyasmā revato saṅkassaṁ gato”ti. Revata then went from Saṅkassa to Kaṇṇakujja. Atha kho āyasmā revato saṅkassā kaṇṇakujjaṁ agamāsi. When the senior monks came to Saṅkassa Atha kho therā bhikkhū saṅkassaṁ gantvā pucchiṁsu—and asked where Revata was, “kahaṁ āyasmā revato”ti? they were told Te evamāhaṁsu—he had gone to Kaṇṇakujja. “esāyasmā revato kaṇṇakujjaṁ gato”ti. Revata then went from Kaṇṇakujja to Udumbara. Atha kho āyasmā revato kaṇṇakujjā udumbaraṁ agamāsi. When the senior monks came to Kaṇṇakujja Atha kho therā bhikkhū kaṇṇakujjaṁ gantvā pucchiṁsu—and asked where Revata was, “kahaṁ āyasmā revato”ti? they were told Te evamāhaṁsu—he had gone to Udumbara. “esāyasmā revato udumbaraṁ gato”ti. Revata then went from Udumbara to Aggaḷapura. Atha kho āyasmā revato udumbarā aggaḷapuraṁ agamāsi. When the senior monks came to Udumbara Atha kho therā bhikkhū udumbaraṁ gantvā pucchiṁsu—and asked where Revata was, “kahaṁ āyasmā revato”ti? they were told Te evamāhaṁsu—he had gone to Aggaḷapura. “esāyasmā revato aggaḷapuraṁ gato”ti. Revata then went from Aggaḷapura to Sahajāti. Atha kho āyasmā revato aggaḷapurā sahajātiṁ agamāsi. When the senior monks came to Aggaḷapura Atha kho therā bhikkhū aggaḷapuraṁ gantvā pucchiṁsu—and asked where Revata was, “kahaṁ āyasmā revato”ti? they were told Te evamāhaṁsu—he had gone to Sahajāti. “esāyasmā revato sahajātiṁ gato”ti. Finally the senior monks caught up with Revata at Sahajāti. Atha kho therā bhikkhū āyasmantaṁ revataṁ sahajātiyaṁ sambhāvesuṁ.

The ten practices explained

Sambhūta Sāṇavāsī then said to Yasa, Atha kho āyasmā sambhūto sāṇavāsī āyasmantaṁ yasaṁ kākaṇḍakaputtaṁ etadavoca—“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. “ayaṁ, āvuso, āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. If we ask Revata a question, he would be capable of spending the whole night answering just that one. Sace mayaṁ āyasmantaṁ revataṁ pañhaṁ pucchissāma, paṭibalo āyasmā revato ekeneva pañhena sakalampi rattiṁ vītināmetuṁ. Now, soon he will ask a pupil monk to chant. Idāni ca panāyasmā revato antevāsikaṁ sarabhāṇakaṁ bhikkhuṁ ajjhesissati. Once the chanting is finished, go up to Revata and ask him about these ten practices.” So tvaṁ tassa bhikkhuno sarabhaññapariyosāne āyasmantaṁ revataṁ upasaṅkamitvā imāni dasa vatthūni puccheyyāsī”ti.

“Yes, sir.” “Evaṁ, bhante”ti kho āyasmā yaso kākaṇḍakaputto āyasmato sambhūtassa sāṇavāsissa paccassosi. Atha kho āyasmā revato antevāsikaṁ sarabhāṇakaṁ bhikkhuṁ ajjhesi.

Soon afterwards, when the chanting was finished, Yasa went up to Revata, bowed, sat down, Atha kho āyasmā yaso kākaṇḍakaputto tassa bhikkhuno sarabhaññapariyosāne yenāyasmā revato tenupasaṅkami, upasaṅkamitvā āyasmantaṁ revataṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā yaso kākaṇḍakaputto āyasmantaṁ revataṁ etadavoca—“Sir, is the salt-in-horn practice allowable?” “kappati, bhante, siṅgiloṇakappo”ti?

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

“Is it allowable to carry salt in a horn “Kappati, bhante, siṅginā loṇaṁ pariharituṁ—and then eat it whenever the food is unsalted?” yattha aloṇakaṁ bhavissati tattha paribhuñjissāmī”ti?

“No, it’s not allowable.” “Nāvuso, kappatī”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.” “Kappati, bhante, dvaṅgulakappo”ti?

“Ko so, āvuso, dvaṅgulakappo”ti?

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

“Nāvuso, kappatī”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.” “Kappati, bhante, gāmantarakappo”ti?

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

“Nāvuso, kappatī”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 for them to do the observance-day ceremony separately?”—“No.” “Kappati, bhante, āvāsakappo”ti?

“Ko so, āvuso, āvāsakappo”ti?

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

“Nāvuso, kappatī”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.” “Kappati, bhante, anumatikappo”ti?

“Ko so, āvuso, anumatikappo”ti?

“Kappati, bhante, vaggena saṅghena kammaṁ kātuṁ—āgate bhikkhū anumānessāmā”ti?

“Nāvuso, kappatī”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.” “Kappati, bhante, āciṇṇakappo”ti?

“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.

“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’s not left over?”—“No.” “Kappati, bhante, amathitakappo”ti?

“Ko so, āvuso, amathitakappo”ti?

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

“Nāvuso, kappatī”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.” “Kappati, bhante, jaḷogiṁ pātun”ti?

“Kā sā, āvuso, jaḷogī”ti?

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

“Nāvuso, kappatī”ti.

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

“Nāvuso, kappatī”ti.

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

“Nāvuso, kappatī”ti.

“The Vajjian monks of Vesālī proclaim these ten practices. “Ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ imāni dasa vatthūni dīpenti. Venerable, let’s take on this legal issue—Handa mayaṁ, bhante, imaṁ adhikaraṇaṁ ādiyissāma. 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; 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.” avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.

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

The first section for recitation is finished. Paṭhamabhāṇavāro niṭṭhito.

Both sides gathering supporters

The Vajjian monks of Vesālī heard: Assosuṁ kho vesālikā vajjiputtakā bhikkhū—“It seems Yasa wants to take on this legal issue and is looking for supporters. And it seems he is gaining support.” “yaso kira kākaṇḍakaputto idaṁ adhikaraṇaṁ ādiyitukāmo pakkhaṁ pariyesati, labhati ca kira pakkhan”ti. They said, Atha kho vesālikānaṁ vajjiputtakānaṁ bhikkhūnaṁ etadahosi—“This legal issue is going to be contentious and difficult. “idaṁ kho adhikaraṇaṁ kakkhaḷañca vāḷañca. How can we get supporters to strengthen our side?” Kaṁ nu kho mayaṁ pakkhaṁ labheyyāma, yena mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.

It occurred to them, Atha kho vesālikānaṁ vajjiputtakānaṁ bhikkhūnaṁ etadahosi—“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. “ayaṁ kho āyasmā revato bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. If we get Revata to support us, we’ll be stronger.” Sace mayaṁ āyasmantaṁ revataṁ pakkhaṁ labheyyāma, evaṁ mayaṁ imasmiṁ adhikaraṇe balavantatarā assāmā”ti.

They prepared many monastic requisites: Atha kho vesālikā vajjiputtakā bhikkhū pahūtaṁ sāmaṇakaṁ parikkhāraṁ paṭiyādesuṁ—a bowl, a robe, a sitting mat, a needle case, a belt, a water filter, and a water strainer. pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampi. Taking those requisites, they traveled by boat upstream to Sahajāti. Atha kho vesālikā vajjiputtakā bhikkhū taṁ sāmaṇakaṁ parikkhāraṁ ādāya nāvāya sahajātiṁ ujjaviṁsu; After disembarking, they had a meal at the foot of a tree. nāvāya paccorohitvā aññatarasmiṁ rukkhamūle bhattavissaggaṁ karonti.

At this time, Venerable Sāḷha was reflecting in private: Atha kho āyasmato sāḷhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Who speak in accordance with the Teaching—“ke nu kho dhammavādino—the monks from the east or the monks from Pāvā?” pācīnakā vā bhikkhū, pāveyyakā vā”ti? Reflecting on the Teaching and the Monastic Law, it occurred to him, Atha kho āyasmato sāḷhassa, dhammañca vinayañca cetasā paccavekkhantassa, etadahosi—“The monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t.” “adhammavādino pācīnakā bhikkhū, dhammavādino pāveyyakā bhikkhū”ti.

Just then a god from the pure abodes read Sāḷha’s mind. Atha kho aññatarā suddhāvāsakāyikā devatā āyasmato sāḷhassa cetasā cetoparivitakkamaññāya—Then, just as a strong man might bend or stretch his arm, he disappeared from pure abodes and appeared in front of Sāḷha. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā āyasmato sāḷhassa sammukhe pāturahosi. And he said to Sāḷha, Atha kho sā devatā āyasmantaṁ sāḷhaṁ etadavoca—“You’re right, Venerable Sāḷha. The monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t. “sādhu, bhante sāḷha, adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhū. So then, take a stand in accordance with the Teaching.” Tena hi, bhante sāḷha, yathādhammo tathā tiṭṭhāhī”ti.

“I’ve always taken a stand in accordance with the Teaching. “Pubbepi cāhaṁ, devate, etarahi ca yathādhammo tathā ṭhito; But I won’t reveal my view in case I’m appointed to deal with this legal issue.” api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti.

The Vajjian monks then went to Revata and said, Atha kho vesālikā vajjiputtakā bhikkhū taṁ sāmaṇakaṁ parikkhāraṁ ādāya yenāyasmā revato tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ revataṁ etadavocuṁ—“Venerable, please accept these monastic requisites.” “paṭiggaṇhātu, bhante, thero sāmaṇakaṁ parikkhāraṁ—pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī”ti.

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

At this time a monk called Uttara, who had twenty years of seniority, was Revata’s attendant. Tena kho pana samayena uttaro nāma bhikkhu vīsativasso āyasmato revatassa upaṭṭhāko hoti. The Vajjian monks then went to him and said, Atha kho vesālikā vajjiputtakā bhikkhū yenāyasmā uttaro tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ uttaraṁ etadavocuṁ—“Please accept these monastic requisites.” “paṭiggaṇhātu āyasmā uttaro sāmaṇakaṁ parikkhāraṁ—pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampī”ti.

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

“But people brought monastic requisites to the Buddha. “Manussā kho, āvuso uttara, bhagavato sāmaṇakaṁ parikkhāraṁ upanāmenti. If the Buddha received them, they were pleased. Sace bhagavā paṭiggaṇhāti, teneva te attamanā honti. If he didn’t, they brought them to Venerable Ānanda instead, No ce bhagavā paṭiggaṇhāti, āyasmato ānandassa upanāmenti—saying, ‘Venerable, please accept these monastic requisites. paṭiggaṇhātu, bhante, thero sāmaṇakaṁ parikkhāraṁ. It’ll be as if they were received by the Buddha himself.’ Yathā bhagavatā paṭiggahito, evameva so bhavissatīti. So please accept these monastic requisites. Paṭiggaṇhātu āyasmā uttaro sāmaṇakaṁ parikkhāraṁ. It’ll be as if they were received by the elder himself.” Yathā therena paṭiggahito, evameva so bhavissatī”ti.

Because he was pressured, Uttara received a robe. Atha kho āyasmā uttaro vesālikehi vajjiputtehi bhikkhūhi nippīḷiyamāno ekaṁ cīvaraṁ aggahesi. And he said, “Please say what you want.” “Vadeyyātha, āvuso, yena attho”ti.

“Please say this to the elder, “Ettakaṁ āyasmā uttaro theraṁ vadetu; ‘Sir, please say this in the midst of the Sangha: ettakañca, bhante, thero saṅghamajjhe vadetu—“Buddhas appear in the eastern countries. ‘puratthimesu janapadesu buddhā bhagavanto uppajjanti. The monks from the east speak in accordance with the Teaching, not so the monks from Pāvā.”’” Dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū’”ti.

“Alright.” “Evamāvuso”ti

He then went to Revata kho āyasmā uttaro vesālikānaṁ vajjiputtakānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā revato tenupasaṅkami, upasaṅkamitvā āyasmantaṁ revataṁ etadavoca—and told him what he had been asked to say. “ettakaṁ, bhante, thero saṅghamajjhe vadetu—‘puratthimesu janapadesu buddhā bhagavanto uppajjanti. Dhammavādī pācīnakā bhikkhū, adhammavādī pāveyyakā bhikkhū’”ti.

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

Soon afterwards the Vajjian monks asked Uttara, Atha kho vesālikā vajjiputtakā bhikkhū āyasmantaṁ uttaraṁ etadavocuṁ—“What did he say?” “kiṁ, āvuso uttara, thero āhā”ti?

“We’ve acted badly. “Pāpikaṁ no, āvuso, kataṁ. Saying, ‘You’re urging me to act contrary to the Teaching’, the elder dismissed me.” ‘Adhamme maṁ tvaṁ, bhikkhu, niyojesī’ti thero maṁ paṇāmesī”ti.

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

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

The Sangha then gathered to make a decision on that legal issue. Atha kho saṅgho taṁ adhikaraṇaṁ vinicchinitukāmo sannipati. Revata informed the Sangha: Atha kho āyasmā revato saṅghaṁ ñāpesi—

The senior monks then went to Vesālī Atha kho therā bhikkhū vesāliṁ agamaṁsu—to make a decision on that legal issue. taṁ adhikaraṇaṁ vinicchinitukāmā.

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. Tena kho pana samayena sabbakāmī nāma pathabyā saṅghatthero vīsavassasatiko upasampadāya, āyasmato ānandassa saddhivihāriko, vesāliyaṁ paṭivasati.

Revata said to Sambhūta Sāṇavāsī, Atha kho āyasmā revato āyasmantaṁ sambhūtaṁ sāṇavāsiṁ etadavoca—“I’ll be staying in Sabbakāmī’s dwelling. “ahaṁ, āvuso, yasmiṁ vihāre sabbakāmī thero viharati, taṁ vihāraṁ upagacchāmi. Please go to Sabbakāmī at the appropriate time and ask about these ten practices.” So tvaṁ kālasseva āyasmantaṁ sabbakāmiṁ upasaṅkamitvā imāni dasa vatthūni puccheyyāsī”ti.

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

Revata then entered Sabbakāmī’s dwelling. Atha kho āyasmā revato, yasmiṁ vihāre sabbakāmī thero viharati, taṁ vihāraṁ upagacchi. Sabbakāmī had his resting place prepared in the room, whereas Revata had his prepared in the entryway. Gabbhe āyasmato sabbakāmissa senāsanaṁ paññattaṁ hoti, gabbhappamukhe āyasmato revatassa. When Revata saw Atha kho āyasmā revato—that the old monk did not lie down, “ayaṁ thero mahallako na nipajjatī”ti—he too did not lie down. na seyyaṁ kappesi. And when Sabbakāmī saw Āyasmā sabbakāmī—that the tired monk who had just arrived did not lie down, “ayaṁ bhikkhu āgantuko kilanto na nipajjatī”ti—he too did not lie down. na seyyaṁ kappesi.

Getting up early in the morning, Sabbakāmī said to Revata, Atha kho āyasmā sabbakāmī rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ revataṁ etadavoca—“What’s your main meditation?” “katamena tvaṁ bhūmi vihārena etarahi bahulaṁ viharasī”ti?

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

“Your meditation is noble, “Kullakavihārena kira tvaṁ bhūmi etarahi bahulaṁ viharasi. for good will is a noble meditation.” Kullakavihāro eso bhūmi yadidaṁ mettā”ti.

“In the past, too, when I was a householder, I habitually practiced good will, “Pubbepi me, bhante, gihibhūtassa āciṇṇā mettā. and now it’s my main meditation. Besides, I attained perfection long ago. Tenāhaṁ etarahipi mettāvihārena bahulaṁ viharāmi, api ca mayā cirappattaṁ arahattanti. But what’s your main meditation, sir?” Thero pana, bhante, katamena vihārena etarahi bahulaṁ viharatī”ti?

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

“Your meditation is that of a great man, “Mahāpurisavihārena kira, bhante, thero etarahi bahulaṁ viharati. for emptiness is the meditation of a great man.” Mahāpurisavihāro eso, bhante, yadidaṁ suññatā”ti.

“In the past, too, when I was a householder, I habitually practiced emptiness, “Pubbepi me bhūmi gihibhūtassa āciṇṇā suññatā. and now it’s my main meditation. Besides, I attained perfection long ago.” Tenāhaṁ etarahipi suññatāvihārena bahulaṁ viharāmi, api ca mayā cirappattaṁ arahattan”ti.

At that moment the conversation between the senior monks was interrupted because Sambhūta Sāṇavāsī arrived. Ayañcarahi therānaṁ bhikkhūnaṁ antarākathā vippakatā, athāyasmā sambhūto sāṇavāsī tasmiṁ anuppatto hoti. Sambhūta Sāṇavāsī went up to Sabbakāmī, bowed, sat down, Atha kho āyasmā sambhūto sāṇavāsī yenāyasmā sabbakāmī tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sabbakāmiṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā sambhūto sāṇavāsī āyasmantaṁ sabbakāmiṁ etadavoca—“Sir, the Vajjian monks of Vesālī proclaim ten practices as allowable: “ime, bhante, vesālikā vajjiputtakā bhikkhū vesāliyaṁ dasa vatthūni dīpenti—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. kappati siṅgiloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṁ, pātuṁ kappati adasakaṁ nisīdanaṁ, kappati jātarūparajatanti. Now, you’ve learned much at the feet of your preceptor, both of the Teaching and the Monastic Law. Therena, bhante, upajjhāyassa mūle bahudhammo ca vinayo ca pariyatto. When you reflect on the Teaching and the Monastic Law, Therassa, bhante, dhammañca vinayañca paccavekkhantassa kathaṁ hoti? who speak in accordance with the Teaching—Ke nu kho dhammavādino—the monks from the east or the monks from Pāvā?” pācīnakā vā bhikkhū, pāveyyakā vā”ti?

“You too have learned much at the feet of your preceptor, both of the Teaching and the Monastic Law. “Tayāpi kho, āvuso, upajjhāyassa mūle bahu dhammo ca vinayo ca pariyatto. When you reflect on the Teaching and the Monastic Law, Tuyhaṁ pana, āvuso, dhammañca vinayañca paccavekkhantassa kathaṁ hoti? who speak in accordance with the Teaching—Ke nu kho dhammavādino—the monks from the east or the monks from Pāvā?” pācīnakā vā bhikkhū, pāveyyakā vā”ti?

“When I reflect like this, it occurs to me “Mayhaṁ kho, bhante, dhammañca vinayañca paccavekkhantassa evaṁ hoti—that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t. adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti; But I won’t reveal my view in case I’m appointed to deal with this legal issue.” api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti.

“And when I reflect like this, it occurs to me too “Mayhampi kho, āvuso, dhammañca vinayañca paccavekkhantassa evaṁ hoti—that the monks from the east speak contrary to the Teaching, but the monks from Pāvā don’t. adhammavādī pācīnakā bhikkhū, dhammavādī pāveyyakā bhikkhūti; And I too won’t reveal my view in case I’m appointed to deal with this legal issue.” api cāhaṁ na tāva diṭṭhiṁ āvi karomi, appeva nāma maṁ imasmiṁ adhikaraṇe sammanneyyā”ti.

Choosing a committee

The Sangha then gathered to make a decision on that legal issue. Atha kho saṅgho taṁ adhikaraṇaṁ vinicchinitukāmo sannipati. While they were discussing that legal issue, there was endless talk but not a single statement that could be understood. Tasmiṁ kho pana adhikaraṇe vinicchiyamāne anaggāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Revata then informed the Sangha: Atha kho āyasmā revato saṅghaṁ ñāpesi—

The Sangha then selected four monks from the east—Saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū uccini. Pācīnakānaṁ bhikkhūnaṁ—Venerable Sabbakāmī, Venerable Sāḷha, Venerable Khujjasobhita, and Venerable Vāsabhagāmika—āyasmantañca sabbakāmiṁ, āyasmantañca sāḷhaṁ, āyasmantañca khujjasobhitaṁ, āyasmantañca vāsabhagāmikaṁ; and four monks from Pāvā—pāveyyakānaṁ bhikkhūnaṁ—Venerable Revata, Venerable Sambhūta Sāṇavāsī, Venerable Yasa of Kākaṇḍa, and Venerable Sumana. āyasmantañca revataṁ, āyasmantañca sambhūtaṁ sāṇavāsiṁ, āyasmantañca yasaṁ kākaṇḍakaputtaṁ, āyasmantañca sumananti. Revata then informed the Sangha: Atha kho āyasmā revato saṅghaṁ ñāpesi—

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. Tena kho pana samayena ajito nāma bhikkhu dasavasso saṅghassa pātimokkhuddesako hoti. The Sangha appointed him Atha kho saṅgho āyasmantampi ajitaṁ sammannati—to assign seats to the senior monks. therānaṁ bhikkhūnaṁ āsanapaññāpakaṁ.

The senior monks said, Atha kho therānaṁ bhikkhūnaṁ etadahosi—“Where should we resolve this legal issue?” “kattha nu kho mayaṁ imaṁ adhikaraṇaṁ vūpasameyyāmā”ti? It occurred to them, Atha kho therānaṁ bhikkhūnaṁ etadahosi—“There’s the Vālika Monastery, which is delightful, quiet, and free from chatter. “ayaṁ kho vālikārāmo ramaṇīyo appasaddo appanigghoso. Let’s resolve this legal issue there.” Yannūna mayaṁ vālikārāme imaṁ adhikaraṇaṁ vūpasameyyāmā”ti. And so they went to the Vālika Monastery. Atha kho therā bhikkhū vālikārāmaṁ agamaṁsu—taṁ adhikaraṇaṁ vinicchinitukāmā.

The committee decides on the ten practices

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

And Sabbakāmī informed the Sangha: Āyasmā sabbakāmī saṅghaṁ ñāpesi—

Revata said to Sabbakāmī, Atha kho āyasmā revato āyasmantaṁ sabbakāmiṁ etadavoca—“Sir, is the salt-in-horn practice allowable?” “kappati, bhante, siṅgiloṇakappo”ti?

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

“Is it allowable to carry salt in a horn “Kappati, bhante, siṅginā loṇaṁ pariharituṁ—and then eat it whenever the food is unsalted?” yattha aloṇakaṁ bhavissati tattha paribhuñjissāmā”ti?

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

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

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

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

“An offense entailing confession for eating what has been stored.” “Sannidhikārakabhojane pācittiyan”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.” “Kappati, bhante, dvaṅgulakappo”ti?

“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.

“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.” “Kappati, bhante, gāmantarakappo”ti?

“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.

“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.” “Kappati, bhante, āvāsakappo”ti?

“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.

“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.” “Kappati, bhante, anumatikappo”ti?

“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.

“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.” “Kappati, bhante, āciṇṇakappo”ti?

“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.

“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.” “Kappati, bhante, amathitakappo”ti?

“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.

“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.” “Kappati, bhante, jaḷogiṁ pātun”ti?

“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.

“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.” “Kappati, bhante, adasakaṁ nisīdanan”ti?

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti?

“Sāvatthiyaṁ, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Chedanake pācittiyan”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.” “Kappati, bhante, jātarūparajatan”ti?

“Nāvuso, kappatī”ti.

“ Kattha paṭikkhittan”ti.

“Rājagahe, suttavibhaṅge”ti.

“Kiṁ āpajjatī”ti?

“Jātarūparajatapaṭiggahaṇe pācittiyan”ti.

Revata then asked Sabbakāmī about the ten practices in the midst of the Sangha. Atha kho āyasmā revato āyasmantaṁ sabbakāmiṁ saṅghamajjhepi imāni dasa vatthūni pucchi. And Sabbakāmī was able to reply to each and every question. Puṭṭho puṭṭho āyasmā sabbakāmī vissajjesi.

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”. Imāya kho pana vinayasaṅgītiyā satta bhikkhusatāni anūnāni anadhikāni ahesuṁ, tasmāyaṁ vinayasaṅgīti “sattasatikā”ti vuccatīti.

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

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

The Small Division is finished. Cūḷavaggo niṭṭhito.

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