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excluding the two aniyatas, the remaining are minor and lesser training rules." Some elders said thus: "Excluding the four pārājikas, excluding the thirteen saṅghādisesas, excluding the two aniyatas, excluding the thirty nissaggiya pācittiyas, the remaining are minor and lesser training rules." Some elders said thus: "Excluding the four pārājikas, excluding the thirteen saṅghādisesas, excluding the two aniyatas, excluding the thirty nissaggiya pācittiyas, excluding the ninety-two pācittiyas, the remaining are minor and lesser training rules." Some elders said thus: "Excluding the four pārājikas, excluding the thirteen saṅghādisesas, excluding the two aniyatas, excluding the thirty nissaggiya pācittiyas, excluding the ninety-two pācittiyas, excluding the four pāṭidesanīyas, the remaining are minor and lesser training rules." 442. Then indeed, the venerable Mahākassapa informed the Saṅgha: "May the Saṅgha hear me, friends. There are training rules of ours that are known to householders. Even householders know: 'This is allowable for you, Sakyan ascetics, this is not allowable for you.' If we were to abolish the minor and lesser training rules, there would be those who say: 'The training rule was laid down by the ascetic Gotama for his disciples for a short time. As long as their Teacher was present, they trained in these rules. Now that their Teacher has attained final Nibbāna, they no longer train in these rules.' If it is suitable for the Saṅgha, the Saṅgha should not lay down what has not been laid down, nor abolish what has been laid down, but should undertake and practice the training rules as they were laid down. This is the motion. "May the Saṅgha hear me, friends. There are training rules of ours that are known to householders. Even householders know: 'This is allowable for you, Sakyan ascetics, this is allowable for you...'" enough, this is not fitting for you. If we were to abolish the minor and lesser rules, there would be those who say – ‘The rule laid down by the ascetic Gotama for his disciples was for a short time. As long as their Teacher lived, so long did they train in these rules. Now that their Teacher has attained final Nibbāna, they no longer train in these rules.’ The Saṅgha does not lay down what has not been laid down, nor does it abolish what has been laid down. It practices in accordance with the rules as laid down. If it is agreeable to any venerable one that what has not been laid down should not be laid down, and what has been laid down should not be abolished, and that one should practice in accordance with the rules as laid down, let him be silent. If it is not agreeable, let him speak. The Saṅgha does not lay down what has not been laid down, nor does it abolish what has been laid down. It practices in accordance with the rules as laid down. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this. 443. Then the elder monks said to Venerable Ānanda: ‘This is a wrong deed for you, friend Ānanda, that you did not ask the Blessed One: “Which, venerable sir, are the minor and lesser rules?” Confess that wrong deed.’ ‘Indeed, venerable sirs, out of forgetfulness I did not ask the Blessed One: “Which, venerable sir, are the minor and lesser rules?” I do not see that as a wrong deed, but out of faith in the venerable ones, I confess that wrong deed.’ ‘This too is a wrong deed for you, friend Ānanda, that you sewed the Blessed One’s rainy-season robe by stepping on it. Confess that wrong deed.’ ‘Indeed, venerable sirs, it was not out of disrespect that I sewed the Blessed One’s rainy-season robe by stepping on it. I do not see that as a wrong deed, but out of faith in the venerable ones, I confess that wrong deed.’ ‘This too is a wrong deed for you, friend Ānanda, that you made the women be the first to pay homage to the Blessed One’s body, and as they wept, the Blessed One’s body was smeared with tears. Confess that wrong deed.’ I k Ho, venerable sirs – These women, at an improper time, I made them first worship the body of the Blessed One. I do not see that as a wrong deed, but out of faith in the venerable ones, I declare it as a wrong deed. This too, friend Ānanda, is a wrong deed for you, that when the Blessed One was giving a gross sign, was giving a gross intimation, you did not entreat the Blessed One: "May the Blessed One remain for an eon, may the Fortunate One remain for an eon, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans." Declare that wrong deed. Indeed, venerable sirs, my mind was overcome by Māra, so I did not entreat the Blessed One: "May the Blessed One remain for an eon, may the Fortunate One remain for an eon, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans." I do not see that as a wrong deed, but out of faith in the venerable ones, I declare it as a wrong deed. This too, friend Ānanda, is a wrong deed for you, that you eagerly sought the ordination of women in the Dhamma and Vinaya proclaimed by the Tathāgata. Declare that wrong deed. Indeed, venerable sirs, this Mahāpajāpatī Gotamī is the aunt of the Blessed One, his foster-mother, his nurse, the giver of milk; when the Blessed One's mother died, she suckled him. Therefore, I eagerly sought the ordination of women in the Dhamma and Vinaya proclaimed by the Tathāgata. I do not see that as a wrong deed, but out of faith in the venerable ones, I declare it as a wrong deed. 444. Now at that time, the Venerable Purāṇa was wandering in the Southern Mountains with a large community of bhikkhus, with five hundred bhikkhus. Then the Venerable Purāṇa, after the Dhamma and Vinaya had been recited by the elder bhikkhus, having stayed in the Southern Mountains as long as he wished, approached Rājagaha, the Veḷuvana, the Kalandakanivāpa, where the elder bhikkhus were. Having approached and exchanged greetings with the elder bhikkhus, he sat down to one side. sat. Seated to one side, the elder monks said to Venerable Purāṇa: “Friend Purāṇa, the Dhamma and Vinaya have been recited by the elders. You may approach that recitation.” “Well recited, friends, is the Dhamma and Vinaya by the elders. But just as I heard it from the Buddha’s presence, received it from his presence, just so will I remember it.” 3. The Story of the Brahma-punishment 445. Then Venerable Ānanda said to the elder monks: “The Blessed One, sirs, at the time of his final passing, said to me thus: ‘Therefore, Ānanda, after my passing, the Sangha should impose the Brahma-punishment on the monk Channa.’” “Did you ask the Blessed One, friend Ānanda, ‘What, sir, is the Brahma-punishment’?” “I did ask the Blessed One, sirs, ‘What, sir, is the Brahma-punishment’?” “‘Whatever Channa, Ānanda, the monk wishes to say, he may say. The monk Channa is not to be spoken to by the monks, not to be advised, not to be instructed.’” “Then, friend Ānanda, you yourself should impose the Brahma-punishment on the monk Channa.” “How, sirs, can I impose the Brahma-punishment on the monk Channa? That monk is fierce, harsh.” “Then, friend Ānanda, go with many monks.” “Yes, sirs,” Venerable Ānanda, having assented to the elder monks, with a great company of monks, with five hundred monks, went by boat to Kosambī, by boat, by the Ujjavanikā. Having disembarked from the boat, he sat down near the park of King Udena, at the foot of a certain tree. Now at that time, King Udena was enjoying himself in the park with his harem. King Udena’s harem heard: “Our teacher, the noble Ānanda, is seated at the foot of a certain tree near the park.” Then King Udena’s harem said to King Udena: “Our teacher, sire, the noble Ānanda, is near the park.” he was sitting at the root of a certain tree. "We wish, O king, to see the venerable Ānanda." "Then you may see the recluse Ānanda." Then King Udena's harem went to where the venerable Ānanda was, and having approached and greeted the venerable Ānanda, they sat down to one side. As they sat to one side, the venerable Ānanda instructed, encouraged, inspired, and gladdened King Udena's harem with a discourse on the Dhamma. Then King Udena's harem, having been instructed, encouraged, inspired, and gladdened by the venerable Ānanda with a discourse on the Dhamma, gave the venerable Ānanda five hundred upper robes. Then King Udena's harem, having delighted in and approved of the venerable Ānanda's words, rose from their seats, greeted the venerable Ānanda, circumambulated him respectfully, and went to where King Udena was. King Udena saw his harem approaching from afar. Seeing them, he said, "Did you see the recluse Ānanda?" "Yes, O king, we saw the venerable Ānanda." "Did you give the recluse Ānanda anything?" "Yes, O king, we gave the venerable Ānanda five hundred upper robes." King Udena grumbled, complained, and criticized: "How can the recluse Ānanda accept so many robes! Will the recluse Ānanda engage in cloth trade, or will he open a pawn shop?" Then King Udena went to where the venerable Ānanda was, and having approached, he exchanged greetings with the venerable Ānanda. After exchanging polite and memorable talk, he sat down to one side. As he sat to one side, King Udena said to the venerable Ānanda: "Did our harem come here, good Ānanda?" "Yes, great king, your harem came here." "Did they give anything to you, venerable Ānanda?" "Yes, great king, they gave me..." "Yes, five hundred upper robes." "But will Venerable Ānanda make so many robes?" "Those monks, great king, whose robes are worn out, with them I will share them." "And what will you do, Venerable Ānanda, with those old worn-out robes?" "Those, great king, we will make into upper coverings." "And what will you do, Venerable Ānanda, with those old upper coverings?" "Those, great king, we will make into mattress covers." "And what will you do,