English
Come, sir, let us take up this dispute. Before unrighteousness shines forth, and righteousness is pushed back; before indiscipline shines forth, and discipline is pushed back; before those who advocate unrighteousness become strong, and those who advocate righteousness become weak; before those who advocate indiscipline become strong, and those who advocate discipline become weak." "So be it, friend," then Venerable Revata assented to Venerable Yasa, Kakaṇḍakaputta. The first recitation section is finished. 2. The Second Recitation Section Now the Vesalian Vajjiputtaka monks heard: "Indeed, Yasa, Kakaṇḍakaputta, intends to take up this dispute and is seeking support, and indeed he is obtaining support." Then it occurred to the Vesalian Vajjiputtaka monks: "This dispute is indeed harsh and fierce. Whom then might we obtain as support, by whom we might be stronger in this dispute?" Then it occurred to the Vesalian Vajjiputtaka monks: "Indeed, Venerable Revata is learned, well-versed in the scriptures, a Dhamma-holder, a Vinaya-holder, a Mātikā-holder, wise, skilled, intelligent, conscientious, scrupulous, desirous of training. If we were to obtain Venerable Revata as support, then we would be in this dispute "We will be stronger in the wilderness." Then the Vesalian Vajjian monks prepared a great quantity of requisites for a recluse: a bowl, a robe, a sitting cloth, a needle case, a waist-band, a water-strainer, a filter. Then the Vesalian Vajjian monks, taking those requisites for a recluse, went by boat to Sahajāti. Having disembarked from the boat, they made a meal distribution at the foot of a certain tree. Then, as Venerable Sāḷha was in solitary retreat, this thought arose in his mind: "Who are the speakers of Dhamma— the Eastern monks, or the Western monks?" Then, as Venerable Sāḷha reflected on the Dhamma and Vinaya in his mind, it occurred to him: "The Eastern monks are speakers of non-Dhamma; the Western monks are speakers of Dhamma." Then a certain Suddhāvāsa deity, knowing Venerable Sāḷha's thought with her mind— just as a strong man might extend a flexed arm, or flex an extended arm— even so, having vanished from among the Suddhāvāsa deities, she appeared before Venerable Sāḷha. Then that deity said to Venerable Sāḷha: "It is good, Venerable Sāḷha, the Eastern monks are speakers of non-Dhamma; the Western monks are speakers of Dhamma. Therefore, Venerable Sāḷha, stand according to the Dhamma." "Both formerly, O deity, and now, I stand according to the Dhamma; but I will not yet reveal my view, lest they might win me over in this dispute." 454. Then the Vesalian Vajjian monks, taking those requisites for a recluse, approached Venerable Revata. Having approached, they said to Venerable Revata: "Venerable sir, let the elder accept the requisites for a recluse— a bowl, a robe, a sitting cloth, a needle case, a waist-band, a water-strainer..." a water-strainer, and a water-pot.” “Enough, friends, my bowl and robe are complete,” he did not wish to accept. Now at that time, a monk named Uttara, twenty years old, was the attendant of Venerable Revata. Then the Vajji-sons of Vesālī, the monks, approached Venerable Uttara. Having approached, they said to Venerable Uttara: “May Venerable Uttara accept the requisites for the recluse – a bowl, a robe, a sitting cloth, a needle-case, a waist-band, a water-strainer, and a water-pot.” “Enough, friends, my bowl and robe are complete,” he did not wish to accept. “Friends Uttara, people offer the requisites for the recluse to the Blessed One. If the Blessed One accepts, they are pleased by that. If the Blessed One does not accept, they offer them to Venerable Ānanda, saying: ‘May the elder, venerable sir, accept the requisites for the recluse. Just as they were accepted by the Blessed One, so will they be.’ May Venerable Uttara accept the requisites for the recluse. Just as they were accepted by the elder, so will they be.” Then Venerable Uttara, being pressed by the Vajji-sons of Vesālī, the monks, accepted one robe. “Tell us, friends, what is needed.” “May Venerable Uttara tell the elder this much; and may the elder, venerable sir, say this much in the midst of the Saṅgha: ‘In the eastern countries, Buddhas, Blessed Ones, arise. The eastern monks are speakers of Dhamma; the western monks are speakers of non-Dhamma.’” “Yes, friends,” Venerable Uttara, having assented to the Vajji-sons of Vesālī, the monks, approached Venerable Revata. Having approached, he said to Venerable Revata: “Venerable sir, may the elder say this much in the midst of the Saṅgha: ‘In the eastern countries, Buddhas, Blessed Ones, arise. The eastern monks are speakers of Dhamma; the western monks are speakers of non-Dhamma.’” "What, monks?" "You, monk, are enjoining me in unrighteousness," the elder dismissed Venerable Uttara. Then the Vajjian monks of Vesālī said to Venerable Uttara: "What, friend Uttara, did the elder say?" "We have done evil, friends. 'You, monk, are enjoining me in unrighteousness,' the elder dismissed me." "Are you not, friend, an elder of twenty years?" "Yes, friend, but we take dependence on a teacher." 455. Then the Saṅgha, wishing to settle that dispute, assembled. Then Venerable Revata informed the Saṅgha: "May the Saṅgha hear me, friends. If we settle this dispute here, it is possible that the original monks might appeal for a re-hearing. If it is suitable for the Saṅgha, where this dispute arose, there the Saṅgha should settle this dispute." Then the elder monks went to Vesālī – wishing to settle that dispute. Now at that time, an elder of the Saṅgha named Sabbakāmī, one hundred and twenty years since his ordination, a co-resident of Venerable Ānanda, was residing in Vesālī. Then Venerable Revata said to Venerable Sambhūta Sāṇavāsī: "I, friend, will go to the monastery where the elder Sabbakāmī resides. You, therefore, should go to Venerable Sabbakāmī early and ask him about these ten points." "Yes, venerable sir," Venerable Sambhūta Sāṇavāsī replied to Venerable Revata. Then Venerable Revata, to the monastery where the elder Sabbakāmī resided, went. In the inner chamber, Venerable Sabbakāmī's sleeping place was arranged; in the antechamber, Venerable Revata's. Then Venerable Revata – thinking, "This elder is old, he does not lie down" – did not lie down. Venerable Sabbakāmī – This visiting monk is tired, but he does not lie down. He does not make a bed. Then, Venerable Sabbakāmī, rising at dawn, spoke to Venerable Revata: “By what dwelling, friend, do you mostly dwell now?” “By the dwelling of loving-kindness, sir, do I mostly dwell now.” “Indeed, friend, you mostly dwell now by the dwelling of a raft. This, friend, is the dwelling of a raft, namely, loving-kindness.” “Even before, sir, when I was a householder, loving-kindness was practiced by me. Therefore, now too, I mostly dwell by the dwelling of loving-kindness. Moreover, I attained arahantship long ago.” “And the Elder, sir, by what dwelling does he mostly dwell now?” “By the dwelling of emptiness, friend, do I mostly dwell now.” “Indeed, sir, the Elder mostly dwells now by the dwelling of a great man. This, sir, is the dwelling of a great man, namely, emptiness.” “Even before, friend, when I was a householder, emptiness was practiced by me. Therefore, now too, I mostly dwell by the dwelling of emptiness. Moreover, I attained arahantship long ago.” While this conversation between the elder monks was unfinished, Venerable Sambhūta Sāṇavāsī arrived there. Then Venerable Sambhūta Sāṇavāsī approached Venerable Sabbakāmī, and having approached, and having greeted Venerable Sabbakāmī, he sat down to one side. Sitting to one side, Venerable Sambhūta Sāṇavāsī spoke to Venerable Sabbakāmī: “These Vajji monks of Vesālī, sir, declare ten points in Vesālī: The practice of salt in a horn is permissible, the practice of two fingers is permissible, the practice of going to another village is permissible, the practice of a dwelling is permissible, the practice of consent is permissible, the practice of custom is permissible, the practice of unchurned milk is permissible, the practice of drinking palm-wine is permissible, the practice of a borderless mat is permissible, the practice of gold and silver is permissible. By the Elder, sir, the preceptor’s At the root, much Dhamma and Vinaya has been learned. Venerable sir, when the elder reflects on the Dhamma and Vinaya, what does he think? Who indeed are the speakers of Dhamma – are they the Eastern monks, or the Western monks? Indeed, friend, by you too, at the root of your preceptor, much Dhamma and Vinaya has been learned. But for you, friend, when you reflect on the Dhamma and Vinaya, what do you think? Who indeed are the speakers of Dhamma – are they the Eastern monks, or the Western monks? Indeed, venerable sir, when I reflect on the Dhamma and Vinaya, this is what I think: The Eastern monks are speakers of non-Dhamma, the Western monks are speakers of Dhamma; but I do not yet reveal my view, lest they might agree with me in this dispute. Indeed, friend, when I too reflect on the Dhamma and Vinaya, this is what I think: The Eastern monks are speakers of non-Dhamma, the Western monks are speakers of Dhamma; but I do not yet reveal my view, lest they might agree with me in this dispute. 456. Then indeed the Saṅgha, wishing to settle that dispute, assembled. But when that dispute was being settled, many useless speeches arose, and the meaning of no one's speech was understood. Then indeed Venerable Revata informed the Saṅgha – May the Saṅgha, venerable sirs, listen to me. When this dispute of ours is being settled, many useless speeches arise, and the meaning of no one's speech is understood. If it is suitable for the Saṅgha, may the Saṅgha settle this dispute by a committee. The Saṅgha selected four Eastern monks, and four Western monks. Among the Eastern monks – Venerable Sabbakāmī, Venerable Sāḷha, Venerable Khujjasobhita,