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The Origin of the Sagaliya Nikaya Again, those residing at Abhayagiri presented the Vetulla doctrine in the same way during the reign of King Gothabhaya (797-810 BE). At that time, however, a great thera among them named Ussiliya Tissa, having heard of the suppression of the Vetulla-vadi bhikkhus during King Voharika Tissa's time, thought, "It might be the same in the time of a king endowed with discernment; this is not good." And thinking, "We are not one with them," he took about three hundred bhikkhus and went to Dakkhiṇagiri Vihara, separating themselves from the Dhammaruci Nikaya. Among them, a great thera named Sagala, residing there in Dakkhiṇagiri, made commentaries on the Agamas. From then on, referring to that thera, his His disciples were called Sāgaliyas. A dispute concerning them later spread in the Jetavana Vihāra during the time of King Mahāsena. The Second Suppression of the Vetulla Doctrine King Goṭhābhaya, having gathered the great assembly of monks together in the five monasteries [namely, Mahāvihāra, Cetiya, Thūpārāma, Issarasamaṇaka, and Vessagiri Vihāras], and having inquired into that matter, and having known that the Vetulla doctrine was not spoken by the Buddha, marked sixty wicked monks who held that doctrine and expelled them from the country. And having burned the Vetulla books, he illuminated the Buddha's Dispensation. At that time, among those monks expelled from the country, some went to Kāvirapaṭṭana and lived there. And at that time, a certain non-Buddhist student, having come to Kāvirapaṭṭana from another country, and having seen the offerings made by the townspeople to those monks, was ordained by them, desiring gain and honor, and became known by the name Saṅghamitta. He, having known that those monks had been expelled from the country by King Goṭhābhaya because of the Vetulla doctrine, due to the judgment of the Mahāvihāra residents, became angry with the Mahāvihāra residents and thought, "Either I will make them accept the Vetulla doctrine, or I will uproot and destroy their monasteries." Having gone to the island of Sihala, and having pleased the king, he began to teach the king's two sons a craft. However, leaving aside the elder Tissa, who was capable of understanding his doctrine, he took only the younger Mahāsena, who could be made to follow his words in the future, and taught him the craft. After the death of the father, when the elder Tissa became king (810-819 BE), he, fearing that king, went back to Kāvirapaṭṭana. But in the time of King Mahāsena (819-845 BE), he came again to the island of Sihala, and living in the Abhayagiri Vihāra, he tried in various ways to make the Mahāvihāra residents accept the Vetulla doctrine. He made them his own. Yet, being unable to make them accept it, he approached the king, and convinced him with various reasons. Then, he had a drum beaten in the city with the king's command: "Whoever gives food to even one monk residing in the Mahāvihāra, a fine of one hundred will be imposed on him." At that time, the residents of the Mahāvihāra, wandering for alms in the city, did not receive alms for three days. They gathered in the Mahāpāsāda and deliberated: "If, due to hunger, we were to accept what is not Dhamma as Dhamma, many people would adopt it and become destined for the lower realms. And all of us would be blameworthy. Therefore, we will not accept the Vetulla doctrine, not even for the sake of our lives." Having thus decided, they abandoned all monasteries, including the Mahāvihāra, and went to the Rohaṇa region and the Malayadesa. [Mahāvaṃsa 37, verses 2-6; Nikāyasaṅgaha, page 14]. The Origin of the Sāgaliya Nikāya Again, during the time of King Goṭhābhaya (797-810 BE), those Abhayagiri residents presented the Vetulla doctrine in the same way. But then, among them, a great elder named Ussiliyātissa, having heard of the suppression of the Vetulla monks during the time of King Vohārakatissa, thought: "It would be the same in the time of a discerning king; this is not good." Thinking, "We are not one with them," he took about three hundred monks and went to the Dakkhinagiri Vihāra. He separated from the Dhammaruci Nikāya and resided there. Among them, a great elder named Sāgala, residing right there in Dakkhinagiri, made commentaries on the Āgamas. From then on, referring to that elder, his disciples were called Sāgaliyā. Their doctrine also later spread in the Jetavana Vihāra during the time of King Mahāsena. [Nikāya, page 13]. The Second Suppression of the Vetulla Doctrine King Goṭhābhaya, however, gathered the great community of monks from the five monasteries [namely, Mahāvihāra, Cetiya, Thūpārāma, Issarasamaṇaka, and Vessagiri Vihāra]. He inquired about that matter, and knowing that the Vetulla doctrine was not taught by the Buddha, he sixty wicked monks who held that doctrine... having been instantly struck, they were expelled from the country, and the Vetulla books were burned, illuminating the Buddha's Dispensation [in Mahāvaṃsa 36, verses 111-112, Nikāya, page 13]. At that time, among those monks expelled from the country, some went to Kāvirapaṭṭana and resided there. At that time, a certain non-Buddhist youth, having come to Kāvirapaṭṭana from another country, saw the offerings made by the townspeople to those monks. Attracted by the gain and honor, he was ordained by them, and became known by the name Saṅghamitta. He, knowing that the Mahāvihāra residents had been expelled from the country by King Goṭhābhaya due to the Vetulla doctrine, based on the Mahāvihāra residents' judgment of the Dhamma, became angry with the Mahāvihāra residents and thought, "Either I will make them accept the Vetulla doctrine, or I will uproot and destroy their monastery." He went to the island of Sihala, pleased the king, and began to teach his two sons skills. However, he neglected the elder Tissa, who was capable of understanding his doctrine, and instead took the younger Mahāsena, who could be made to follow his words in the future, and taught him skills. After the death of the father, when the elder Tissa became king (810-819 BE), he, fearing that king, went back to Kāvirapaṭṭana [in Mahāvaṃsa 36, from verse 113, Nikāya, page 14]. During the time of King Mahāsena (819-845 BE), he came again to the island of Sihala, residing in Abhayagirivihāra, and made various attempts to make the Mahāvihāra residents accept the Vetulla doctrine. However, being unable to make them accept it, he approached the king, persuaded him with various reasons, and had a drum beaten in the city with the king's command: "Whoever gives food to even one monk of the Mahāvihāra residents, there shall be a fine of one hundred." At that time, the Mahāvihāra residents, wandering for alms in the city, received no alms for three days. They gathered in the Mahāpāsāda and thought, "If we, due to hunger, were to consider what is not Dhamma as Dhamma, many people would accept it and go to the lower realms." They will be lost, and all of us will be blameworthy. Therefore, we will not accept the Vetulla doctrine even for the sake of life. Having thus consulted, they abandoned all monasteries, including the Mahavihara, and went to the Rohana region and the Malaya country. The Vetulla Doctrine What kind of Vetulla doctrine is it, that the residents of the Mahavihara so greatly abhorred? Now, it is not possible to fully explain the nature of the Vetulla doctrine in all its aspects, because books or collections by the name of Vetulla are not evident at present. However, in the Kathavatthu Commentary in the Abhidhamma Pitaka, some Vetulla doctrines are presented. How? – “In the ultimate sense, the Sangha is just the paths and fruits. There is no Sangha other than the paths and fruits. And the paths and fruits do not receive anything. Therefore, it should not be said that the Sangha receives offerings.” (1) “The Sangha is just the paths and fruits. And they cannot purify offerings. Therefore, it should not be said that the Sangha purifies offerings.” (2) “The Sangha is just the paths and fruits. And they do not eat anything. Therefore, it should not be said that the Sangha eats, drinks, chews, or tastes.” (3) “The Sangha is just the paths and fruits. And it is not possible to give anything to them, nor to receive from them. Nor does any benefit accrue from giving to them. Therefore, it should not be said that what is given to the Sangha yields great fruit.” (4) “The Blessed Buddha does not consume anything. But for the sake of conforming to the world, he shows himself as if consuming. Therefore, being without benefit, it should not be said that what is given to him yields great fruit.” (5) “The Blessed One was born in the Tusita realm and dwells there. He does not come to the human world. Here, he merely shows an created form.” (6) “The Blessed One, abiding in Tusita city, sent an created form for the purpose of teaching the Dhamma. And by that, and of that Having received this teaching, the Dhamma was taught by Venerable Ānanda, not by the Buddha, the Blessed One. (7) "Sexual intercourse should be practiced with one intention. This is the meaning here: One intention is with compassion, or with one intention. Or one intention is that, having performed Buddha-offerings and so forth with a woman, we shall be together in saṃsāra, by way of aspiration. Such a sexual act with one intention for both persons should be practiced." (8) Thus came the doctrines of the Vetulla-vādins. These are their views, as now understood from Theravāda texts. And here, initially, by the four views, the Saṅgha based on the Suttantas was wrongly understood, and the Saṅgha based on the Vinaya was completely rejected. Thereafter, the three views followed the doctrine of creation by a divine being. But the nature of the last one as a doctrine of false Dhamma is very clear. In the Abhidhammasamuccaya, however, the Vetulla Piṭaka is declared to be the Bodhisatta Piṭaka.