English
Later, in the Kali Yuga, when one thousand two hundred and forty-six years had passed, the elder named Atula, who was the former teacher of the king's father, made a firm declaration to the king by sending a letter, stating that since it is mentioned in the Cūḷagaṇṭhipada that "one should make a robe-patch into an outer robe and tie a chest-band," novices, when entering a village, should enter with the upper robe worn over one shoulder and a chest-band tied. Then the king, hearing this, assembled the great elders in the Sudhamma assembly hall and had a discussion with Elder Atula. Then Elder Atula, showing the passage from the Cūḷagaṇṭhipada which states, "one should make a robe-patch into an outer robe and tie a chest-band," said that novices, when entering a village, should enter with the upper robe worn over one shoulder and a chest-band tied. Then the great elders asked him, "Such a superior..." Is the intention seen elsewhere, or not? Then Elder Atula said this: "But such an intention is not seen elsewhere." "Let it be so. By whom was this text made?" "By the Arahant Elder Moggallāna, in Pokkanti village, south of Anurādhapura, in the island of Sihala." "How is this matter to be known?" "Because it is found in the text on the Characteristics of the Three Piṭakas." "And from where was this text on the Characteristics of the Three Piṭakas obtained?" "Because Elder Buddhaghosa brought it from the island of Sihala. Indeed, this text was made by Elder Buddhaghosa for the purpose of making known which text among those he himself brought from the island of Sihala was made by which elder. Now this text is in our hands." "If this text is now in your hands, show it to us." "Look, friends, this is the text in our hands," he showed. Then, when the great elders, led by the Saṅgharāja, saw that text, it stated: "Elder Moggallāna made the Vinaya Gaṇṭhipada during the time of King Parakkamabāhu in the island of Sihala." It did not state: "The Arahant Moggallāna made the Cūḷagaṇṭhipada in Pokkanti village, south of Anurādhapura, in the island of Sihala." Then the elders said this: "Why do you speak falsely, making it seem as if something not found in the text on the Characteristics of the Three Piṭakas is actually found there? Do you not also, as monks of one accord, have the training rule against false speech?" Then Elder Atula, unable to speak further, stood trembling like a deer caught in a hunter's snare. That elder was caught, as a thief caught with stolen goods, together with his act of false speech. This is the story to reveal the meaning of this: In this country, it is said, a certain countryman came to the great royal capital city named Amarapura for some purpose. And having come, when he was returning, his provisions ran out on the way. Then it occurred to him: "Now my provisions have run out. In this country, it is said, there is a village of a thousand women Laddhavara by name, a great merchant, was exceedingly famous throughout the earth. "I will deceive them by saying I am his relative, and then the people of those villages will give me much gain to make friends with that great merchant. Then I will not lack for provisions." Thinking thus, he sought out the homes of the wealthy in the villages he reached along the way, entered their presence, and engaged in conversation. Then the villagers asked, "Where have you come from? Where are you going? Whose relative are you? Who are you?" He said, "I have come from the royal capital of Amarapura. I am going to Sahassorodha village. I am Dhanavaḍḍhaka by name, the son-in-law of the great merchant Laddhavara in Sahassorodha village." Then the villagers, wishing to make friends with the great merchant Laddhavara, fed him with various foods. They also honored him with many other gifts. In this very manner, he deceived the villages he reached, spoke of his own virtues, and traversed the journey. Afterwards, he arrived at Sahassorodha village. He had never been to Sahassorodha village before. The great merchant Laddhavara he had never seen before. As soon as he arrived at Sahassorodha village, without even asking "What is the name of this village?", he sought out the largest house of the wealthiest person in that village, saw the great house of that very merchant Laddhavara, entered the presence of the merchant Laddhavara, and engaged in conversation with him. Then the great merchant asked him, "Where have you come from? Where are you going? Whose relative are you? Who are you?" He said, "Master, I have come from the royal capital of Amarapura. I am going to Sahassorodha village. I am the son-in-law of the great merchant Laddhavara in Sahassorodha village, Dhanavaḍḍhaka by name." Then the great merchant looked him straight in the face and said, "This young man is from Sahassorodha village itself, and I am the great merchant Laddhavara. I have daughters, and they are all married." Now they live with their own husbands. You have never been seen by me. For what reason, coming from where, do you become my son-in-law? he asked. Then he, like a deer pursued by men, made his whole body tremble, not knowing any word to say. Due to bewilderment, "If this is so, from where have I come? Where shall I go? Whose relative am I? Or who am I? I do not know now. I am confused in all directions. Forgive my offense. From now until the end of my life, I will not deceive. I am unable to deceive. Now I am extremely afraid. Do not inflict any punishment!" Saying this, he quickly got up and fled. Thus, Thera Atula, having become downcast, lamented whatever came to his mouth, and sat down in the midst of the Sangha. This was Thera Atula's first defeat. After that, as if treading again upon a man who had stumbled and fallen into the mud, again the great elder monks asked thus: "Venerable sir, is this 'Cūḷagaṇṭhipada' of yours the 'Cūḷagaṇṭhipada' shown as evidence in the three great Vinaya commentaries, or is it another?" "This is indeed the 'Cūḷagaṇṭhipada' shown as evidence in the three great Vinaya commentaries," (he replied). "If that is so, why is it said in your 'Cūḷagaṇṭhipada' that 'it is stated in the Vajirabuddhiṭīkā,' 'it is stated in the Sāratthadīpanīṭīkā,' and 'thus it is stated in the Vimativinodanīṭīkā,' thereby presenting the three great Vinaya commentaries as evidence after them?" But he, being questioned thus, repeated again and again, "It is true what I said before, that this is indeed the 'Cūḷagaṇṭhipada' shown as evidence in the three great Vinaya commentaries," so that his mouth would not be empty. And this is a story to illustrate this meaning: Once upon a time, a certain man with a friend, having taken the king's wages for the support of his wife and children, went to battle to perform military service. Then, having fought with the enemy army, having overcome the enemy army, all the men They fled each to their own safe place. Then that man too fled with his friend to his own safe place. Having fled a little, on the way, struck by sticks from enemy soldiers, that man fainted. He could not go with him, not even sit. Then it occurred to the friend: "Now this one is very ill, near death. If I attend to him and sit here, the enemies will come and seize me." Thinking thus, he took the sick man's money, clothes, and so on, left him there, and went. When he reached his own place, it occurred to him: "If I say 'I left him on the way and came,' his relatives will blame me. Now I will say, 'He died, and I came alone.'" When he reached his own place, his wife came to him and asked, "Where has my husband gone? Where did you leave him and come alone?" He said, "Lady, your husband was struck by others' weapons and died. These are your husband's belongings." Giving her the money, clothes, and so on, he consoled her, "Do not grieve, do not lament. Now give a funeral meal and share the merit." Then she took them, wept, gave a funeral meal, and shared the merit. Later, after a short time had passed, the sick man recovered and came to his own house. His wife did not believe him. He said, "I did not die. He left me sick and took my belongings. If you do not believe me, I will hide inside the inner chamber and sit. Call him and ask." Then she called him, sat outside the chamber, and asked, "Is it true or false that my husband died?" "It is indeed true that your husband died." Then that man came out of the outer chamber, and with a finger "Having stretched out your finger, I am not dying even a little now, sirs. Why then do you say 'he is dead' when I am not dead?" Then, seeing no reason to say anything, he stretched out his finger to avoid an empty mouth, looked straight ahead, and said, "Now, even though you are able to come here, you are dead. The word 'dead' that I spoke is true. I am not speaking any falsehood." Even though he said this again and again, since the person was alive and standing there, no one believed his words. He only met with defeat. Thus, even though the Elder Atula spoke to avoid an empty mouth, no one believed him. He only met with defeat. This was the second defeat of the Elder Atula. Again, just as a hunter, seeing an elephant, pierces it with an arrow in one shot, and then, to prevent the falling elephant from rising again, pierces it with several arrows; in the same way, to prevent the debate from being abandoned, the great elders, the proponents of the covering doctrine, made him suffer defeat several times, though he had already suffered defeat once. They said, "It was previously stated that one should enter the Cūḷagaṇṭhipada without breaking the rules of the novices, such as the perfectly covered robes. But it was also stated that one should make an upper robe from the cloth of the robe and tie a chest-band. Why then was the former not reconciled with the latter? You say that the Cūḷagaṇṭhipada is our refuge because you have no Pāḷi, Aṭṭhakathā, or Ṭīkā texts as your refuge. Fear arises for you from the Cūḷagaṇṭhipada itself!