Tripiṭaka Cūḷavagga
The Small Division
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“ekamidāhaṁ, āvuso, samayaṁ pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
“On one occasion, as I was traveling from Pāvā to Kusināra with a large sangha of five hundred monks,
Atha khvāhaṁ, āvuso, maggā okkamma aññatarasmiṁ rukkhamūle nisīdiṁ.
I left the road and sat down at the foot of a tree.
Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti.
Just then a follower of the Ājīvakas was traveling toward Pāvā on the same road, holding a coral-tree flower that he had picked up in Kusināra.
Ajja sattāhaparinibbuto samaṇo gotamo.
Today it’s seven days since the ascetic Gotama attained final extinguishment.
Tatrāvuso, ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti—
Some of the monks there who were not yet free from desire threw up their arms and cried, collapsed on the ground, and rolled back and forth, lamenting,
atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahitanti.
‘The Buddha, the Happy One, has attained final extinguishment too soon—too soon has the eye of the world been put out!’
Ye pana te bhikkhū vītarāgā te satā sampajānā adhivāsenti—
But the monks there who were free from desire bore it with mindfulness and full awareness, saying,
aniccā saṅkhārā, taṁ kutettha labbhāti.
‘All phenomena are impermanent. How could it be any different?’
sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
that we must be separated from everyone and everything dear and agreeable to us?
Taṁ kutettha āvuso labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti—
How could that which is born, become, made up, and of a nature to fall apart, not fall apart?
Tena kho panāvuso, samayena subhaddo nāma vuḍḍhapabbajito tassaṁ parisāyaṁ nisinno hoti.
On that occasion a monk called Subhadda, who had gone forth when old, was part of that group.
Idāni pana mayaṁ yaṁ icchissāma taṁ karissāma, yaṁ na icchissāma na taṁ karissāmā’ti.
Now we can do what we like and not do what we don’t like.’
Handa mayaṁ, āvuso, dhammañca vinayañca saṅgāyāma.
So then, let’s recite the Teaching and the Monastic Law—
Pure adhammo dippati, dhammo paṭibāhiyyati;
before what’s contrary to the Teaching shines forth and the Teaching is obstructed;
pure avinayo dippati vinayo paṭibāhiyyati;
before what’s contrary to the Monastic Law shines forth and the Monastic Law is obstructed;
pure adhammavādino balavanto honti, dhammavādino dubbalā honti;
before those who speak contrary to the Teaching become strong and those who speak in accordance with it become weak;
pure avinayavādino balavanto honti, vinayavādino dubbalā hontī”ti.
before those who speak contrary to the Monastic Law become strong and those who speak in accordance with it become weak.”
Atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccini.
Mahākassapa then selected four hundred and ninety-nine perfected ones.
“ayaṁ, bhante, āyasmā ānando kiñcāpi sekkho, abhabbo chandā dosā mohā bhayā agatiṁ gantuṁ.
“There’s Venerable Ānanda who, although still a trainee, is incapable of acting out of desire, ill will, confusion, or fear.
Bahu ca anena bhagavato santike dhammo ca vinayo ca pariyatto.
He has learned many teachings and much Monastic Law from the Buddha.
“kattha nu kho mayaṁ dhammañca vinayañca saṅgāyeyyāmā”ti?
“Where should we recite the Teaching and the Monastic Law?”
“rājagahaṁ kho mahāgocaraṁ pahūtasenāsanaṁ, yannūna mayaṁ rājagahe vassaṁ vasantā dhammañca vinayañca saṅgāyeyyāma.
“Rājagaha has much almsfood and many dwellings. Let’s spend the rainy season there in order to recite the Teaching and the Monastic Law.
Na aññe bhikkhū rājagahe vassaṁ upagaccheyyun”ti.
No other monks should enter the rainy-season residence at Rājagaha.”
Yadi saṅghassa pattakallaṁ, saṅgho imāni pañca bhikkhusatāni sammanneyya—
If the Sangha is ready, it should appoint these five hundred monks
rājagahe vassaṁ vasantāni dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti.
to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law. No other monks should enter the rainy-season residence at Rājagaha.
rājagahe vassaṁ vasantāni dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti.
to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law. No other monks should spend the rainy-season residence at Rājagaha.
Yassāyasmato khamati imesaṁ pañcannaṁ bhikkhusatānaṁ sammuti—
Any monk who approves of appointing these five hundred monks
rājagahe vassaṁ vasantānaṁ dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti—
to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law, with no other monks spending the rainy-season residence at Rājagaha,
Sammatāni saṅghena imāni pañca bhikkhusatāni rājagahe vassaṁ vasantāni dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti.
The Sangha has appointed these five hundred monks to spend the rainy season at Rājagaha in order to recite the Teaching and the Monastic Law. No other monks should enter the rainy-season residence at Rājagaha.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.”
Atha kho therā bhikkhū rājagahaṁ agamaṁsu dhammañca vinayañca saṅgāyituṁ.
The senior monks then went to Rājagaha to recite the Teaching and the Monastic Law.
“bhagavatā kho, āvuso, khaṇḍaphullapaṭisaṅkharaṇaṁ vaṇṇitaṁ.
“The Buddha has praised repairing what’s defective and broken.
Handa mayaṁ, āvuso, paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkharoma;
Well then, let’s spend the first month doing repairs,
majjhimaṁ māsaṁ sannipatitvā dhammañca vinayañca saṅgāyissāmā”ti.
and then gather for the middle month to recite the Teaching and the Monastic Law.”
Atha kho therā bhikkhū paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkhariṁsu.
They then spent the first month doing repairs.
“sve sannipāto na kho metaṁ patirūpaṁ, yohaṁ sekkho samāno sannipātaṁ gaccheyyan”ti—
“It wouldn’t be proper for me to go to the assembly tomorrow if I’m still a trainee.”
bahudeva rattiṁ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamayaṁ “nipajjissāmī”ti kāyaṁ āvajjesi.
After spending most of the night with mindfulness directed to the body, early in the morning he bent over to lie down.
Appattañca sīsaṁ bibbohanaṁ, bhūmito ca pādā muttā.
In the interval between his feet coming off the ground and his head hitting the pillow,
Etasmiṁ antare anupādāya āsavehi cittaṁ vimucci.
his mind was freed from the corruptions through letting go.
Atha kho āyasmā ānando arahā samāno sannipātaṁ agamāsi.
And Venerable Ānanda went to the assembly as a perfected one.
Yadi saṅghassa pattakallaṁ, ahaṁ upāliṁ vinayaṁ puccheyyan”ti.
If the Sangha is ready, I will ask Upāli about the Monastic Law.”
Yadi saṅghassa pattakallaṁ, ahaṁ āyasmatā mahākassapena vinayaṁ puṭṭho vissajjeyyan”ti.
If the Sangha is ready, I will reply when asked by Venerable Mahākassapa about the Monastic Law.”
“paṭhamaṁ, āvuso upāli, pārājikaṁ kattha paññattan”ti?
“Where was the first offense entailing expulsion laid down?”
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
Mahākassapa also asked Upāli about the topic of the first offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses.
“Dutiyaṁ panāvuso upāli, pārājikaṁ kattha paññattan”ti?
“And where was the second offense entailing expulsion laid down?”
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ dutiyassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
Mahākassapa also asked Upāli about the topic of the second offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses.
“Tatiyaṁ panāvuso upāli, pārājikaṁ kattha paññattan”ti?
“And where was the third offense entailing expulsion laid down?”
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ tatiyassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
Mahākassapa also asked Upāli about the topic of the third offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses.
“Catutthaṁ panāvuso upāli, pārājikaṁ kattha paññattan”ti?
“And where was the fourth offense entailing expulsion laid down?”
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ catutthassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
Mahākassapa also asked Upāli about the topic of the fourth offense entailing expulsion, about the origin story, about the person, about the rule, about the additions to the rule, about the offense, and about the non-offenses.
Eteneva upāyena ubhatovibhaṅge pucchi.
In this way he asked about the analyses of both Monastic Codes.
Yadi saṅghassa pattakallaṁ, ahaṁ ānandaṁ dhammaṁ puccheyyan”ti.
If the Sangha is ready, I will ask Ānanda about the Teaching.”
Yadi saṅghassa pattakallaṁ, ahaṁ āyasmatā mahākassapena dhammaṁ puṭṭho vissajjeyyan”ti.
If the Sangha is ready, I will reply when asked by Venerable Mahākassapa about the Teaching.”
“Antarā ca, bhante, rājagahaṁ antarā ca nāḷandaṁ rājāgārake ambalaṭṭhikāyā”ti.
“At the royal rest-house at Ambalaṭṭhikā, between Rājagaha and Nāḷanda.”
“Suppiyañca paribbājakaṁ brahmadattañca māṇavan”ti.
“The wanderer Suppiya and the young brahmin Brahmadatta.”
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ brahmajālassa nidānampi pucchi, puggalampi pucchi.
Mahākassapa also asked Ānanda about the origin story of ‘The Supreme Net’ and about the person.
“Sāmaññaphalaṁ panāvuso ānanda, kattha bhāsitan”ti?
“Where was ‘The Fruits of the Monastic Life’ spoken?”
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi.
Mahākassapa also asked Ānanda about the origin story of ‘The Fruits of the Monastic Life’ and about the person.
“bhagavā maṁ, bhante, parinibbānakāle evamāha—
“At the time of his final extinguishment, the Buddha said to me,
‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhaneyyā’”ti.
‘After my passing away, Ānanda, if the Sangha wishes, it may abolish the minor training rules.’”
‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’”ti?
what the minor training rules are?”
‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’”ti.
“cattāri pārājikāni ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.
“Apart from the four rules entailing expulsion, the rest are the minor training rules.”
“cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.
“Apart from the four rules entailing expulsion and the thirteen rules entailing suspension, the rest are the minor training rules.”
“cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.
“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest are the minor training rules.”
“cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.
“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, the two undetermined rules, and the thirty rules entailing relinquishment and confession, the rest are the minor training rules.”
“cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, dvenavuti pācittiye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.
“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, the two undetermined rules, the thirty rules entailing relinquishment and confession, and the ninety-two rules entailing confession, the rest are the minor training rules.”
“cattāri pārājikāni ṭhapetvā, terasa saṅghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, dvenavuti pācittiye ṭhapetvā, cattāro pāṭidesanīye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī”ti.
“Apart from the four rules entailing expulsion, the thirteen rules entailing suspension, the two undetermined rules, the thirty rules entailing relinquishment and confession, the ninety-two rules entailing confession, and the four rules entailing acknowledgment, the rest are the minor training rules.”
‘idaṁ vo samaṇānaṁ sakyaputtiyānaṁ kappati, idaṁ vo na kappatī’ti.
what is allowable for us and what is not.
Sace mayaṁ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro—
If we abolish the minor training rules, some people will say,
‘dhūmakālikaṁ samaṇena gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ.
‘The ascetic Gotama laid down training rules for his disciples until the time of his death.
Yāvimesaṁ satthā aṭṭhāsi tāvime sikkhāpadesu sikkhiṁsu.
But they practice the training rules only as long as their teacher is alive.
Yato imesaṁ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti.
Since their teacher has now attained final extinguishment, they no longer practice them.’
Yadi saṅghassa pattakallaṁ, saṅgho apaññattaṁ nappaññapeyya, paññattaṁ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyya.
If the Sangha is ready, it shouldn’t lay down new rules, nor get rid of existing ones, and it should undertake to practice the training rules as they are.
‘idaṁ vo samaṇānaṁ sakyaputtiyānaṁ kappati, idaṁ vo na kappatī’ti.
what is allowable for us and what is not.
Sace mayaṁ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro—
If we abolish the minor training rules, some people will say,
‘dhūmakālikaṁ samaṇena gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ.
‘The ascetic Gotama laid down training rules for his disciples until the time of his death.
Yāvimesaṁ satthā aṭṭhāsi tāvime sikkhāpadesu sikkhiṁsu.
But they practice the training rules only as long as their teacher is alive.
Yato imesaṁ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti.
Since their teacher has now attained final extinguishment, they no longer practice them.’
Saṅgho apaññattaṁ nappaññapeti, paññattaṁ na samucchindati, yathāpaññattesu sikkhāpadesu samādāya vattati.
The Sangha doesn’t lay down new rules, nor get rid of existing ones, and it undertakes to practice the training rules as they are.
Yassāyasmato khamati apaññattassa appaññāpanā, paññattassa asamucchedo, yathāpaññattesu sikkhāpadesu samādāya vattanā, so tuṇhassa;
Any monk who approves of not laying down new rules, nor of getting rid of existing ones, and of undertaking to practice the training rules as they are should remain silent.
Saṅgho apaññattaṁ nappaññapeti, paññattaṁ na samucchindati, yathāpaññattesu sikkhāpadesu samādāya vattati.
The Sangha doesn’t lay down new rules, nor get rid of the existing ones, and it undertakes to practice the training rules as they are.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.”
“idaṁ te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavantaṁ na pucchi—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti.
“You have committed an act of wrong conduct, Ānanda, in that you didn’t ask the Buddha what the minor training rules are.
“Ahaṁ kho, bhante, assatiyā bhagavantaṁ na pucchiṁ—‘katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti.
“It was because of lack of mindfulness that I didn’t ask.
Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.
I can’t see that I have committed any wrong conduct, but I’ll confess it out of faith in the venerables.”
“Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavato vassikasāṭikaṁ akkamitvā sibbesi.
“You have also committed an act of wrong conduct in that you stepped on the Buddha’s rainy-season robe while you were sewing it.
“Ahaṁ kho, bhante, na agāravena bhagavato vassikasāṭikaṁ akkamitvā sibbesiṁ.
“I didn’t step on it because of disrespect.
Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.
I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.”
“Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesi, tāsaṁ rodantīnaṁ bhagavato sarīraṁ assukena makkhitaṁ.
“You have also committed an act of wrong conduct in that you first had women pay respect to the Buddha’s dead body. They soiled the Buddha’s body with tears.
“Ahaṁ kho, bhante—māyimāsaṁ vikāle ahesunti—mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesiṁ.
“I did this so that it wouldn’t get too late for them.
Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.
I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.”
“Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, na bhagavantaṁ yāci—
“You have also committed an act of wrong conduct in that you didn’t ask the Buddha, even when he gave you a broad hint,
‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ, bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
to live on for an eon—for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans.
“Ahaṁ kho, bhante, mārena pariyuṭṭhitacitto na bhagavantaṁ yāciṁ—
“I didn’t ask because my mind was possessed by the Lord of Death.
‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ, bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.
I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.”
“Idampi te, āvuso ānanda, dukkaṭaṁ yaṁ tvaṁ mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsi.
“You have also committed an act of wrong conduct in that you made an effort for women to be given the going forth on the spiritual path proclaimed by the Buddha.
“Ahaṁ kho, bhante, ayaṁ mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesīti mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsiṁ.
“I made this effort because Mahāpajāpati Gotamī was the Buddha’s aunt who nurtured him, brought him up, and breastfed him when his own mother died.
Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan”ti.
I can’t see that I’ve committed any wrong conduct, but I’ll confess it out of faith in the venerables.”
Tena kho pana samayena āyasmā purāṇo dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
At that time Venerable Purāṇa was wandering in the Southern Hills with a large sangha of five hundred monks.
Atha kho āyasmā purāṇo therehi bhikkhūhi dhamme ca vinaye ca saṅgīte dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ yena veḷuvanaṁ kalandakanivāpo yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā therehi bhikkhūhi saddhiṁ paṭisammoditvā ekamantaṁ nisīdi.
Soon the senior monks had concluded the communal recitation of the Teaching and the Monastic Law. Then, when Purāṇa had stayed in the Southern Hills for as long as he liked, he went to the Bamboo Grove at Rājagaha. There he went up to the senior monks, exchanged pleasantries with them, and sat down.
“therehi, āvuso purāṇa, dhammo ca vinayo ca saṅgīto.
“Purāṇa, the senior monks have recited the Teaching and the Monastic Law.
“Susaṅgītāvuso, therehi dhammo ca vinayo ca.
“The Teaching and the Monastic Law have been well-recited by the senior monks.
Api ca yatheva mayā bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ, tathevāhaṁ dhāressāmī”ti.
Nevertheless, I’ll remember what I myself have received from the Buddha.”
“bhagavā maṁ, bhante, parinibbānakāle evamāha—
“At the time of his final extinguishment, the Buddha said to me,
‘tena hānanda, saṅgho mamaccayena channassa bhikkhuno brahmadaṇḍaṁ āṇāpetū’”ti.
‘After my passing away, Ānanda, the Sangha should impose the supreme penalty on the monk Channa.’”
‘katamo pana, bhante, brahmadaṇḍo’ti?
Bhikkhūhi channo bhikkhu neva vattabbo, na ovaditabbo, nānusāsitabbo’”ti.
the monks shouldn’t correct him, instruct him, or teach him.’”
“Tena hāvuso ānanda, tvaṁyeva channassa bhikkhuno brahmadaṇḍaṁ āṇāpehī”ti.
“Well then, Ānanda, impose the supreme penalty on Channa.”
“Kathāhaṁ, bhante, channassa bhikkhuno brahmadaṇḍaṁ āṇāpemi, caṇḍo so bhikkhu pharuso”ti?
“But how should I do it? Channa is temperamental and harsh.”
“Evaṁ, bhante”ti kho āyasmā ānando therānaṁ bhikkhūnaṁ paṭissutvā mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi nāvāya ujjavanikāya kosambiṁ ujjavi, nāvāya paccorohitvā rañño udenassa uyyānassa avidūre aññatarasmiṁ rukkhamūle nisīdi.
Saying, “Yes, venerables,” he traveled by boat upstream to Kosambī with a large sangha of five hundred monks. After disembarking, he sat down at the foot of a tree not far from King Udena’s park.
Tena kho pana samayena rājā udeno uyyāne paricāresi saddhiṁ orodhena.
Just then King Udena was enjoying himself in the park together with his harem.
“amhākaṁ kira ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno”ti.
that their teacher, Venerable Ānanda, was seated at the foot of a tree not far from the park.
“amhākaṁ kira, deva, ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno.
Icchāma mayaṁ, deva, ayyaṁ ānandaṁ passitun”ti.
adding, “Sir, we would like to see Venerable Ānanda.”
Atha kho rañño udenassa orodho yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi.
The harem women then went to Ānanda, bowed, and sat down.
Ekamantaṁ nisinnaṁ kho rañño udenassa orodhaṁ āyasmā ānando dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
And Ānanda instructed, inspired, and gladdened them with a teaching,
Atha kho rañño udenassa orodho āyasmatā ānandena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmato ānandassa pañca uttarāsaṅgasatāni pādāsi.
at the end of which they gave him five hundred upper robes.
Atha kho rañño udenassa orodho āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā yena rājā udeno tenupasaṅkami.
After rejoicing and expressing their appreciation for his teaching, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and went to King Udena.
“Adamhā kho mayaṁ, deva, ayyassa ānandassa pañca uttarāsaṅgasatānī”ti.
“We gave him five hundred upper robes.”
“kathañhi nāma samaṇo ānando tāva bahuṁ cīvaraṁ paṭiggahessati.
“How can the ascetic Ānanda receive so many robes?
Dussavāṇijjaṁ vā samaṇo ānando karissati, paggāhikasālaṁ vā pasāressatī”ti.
Is he starting up as cloth merchant or setting up shop?”
Atha kho rājā udeno yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.
King Udena then went to Ānanda, exchanged pleasantries with him,
“āgamā nu khvidha, bho ānanda, amhākaṁ orodho”ti?
“Sir Ānanda, did our harem women come here?”
“Adāsi kho me, mahārāja, pañca uttarāsaṅgasatānī”ti.
“They gave me five hundred upper robes.”
“Kiṁ pana bhavaṁ ānando tāva bahuṁ cīvaraṁ karissatī”ti?
“But what will you do with five hundred robes?”
“Ye te, mahārāja, bhikkhū dubbalacīvarā tehi saddhiṁ saṁvibhajissāmī”ti.
“I’ll share them with those monks whose robes are worn out.”
“Yāni kho pana, bho ānanda, porāṇakāni dubbalacīvarāni tāni kathaṁ karissathā”ti?
“And what will you do with the worn out robes?”
“Yāni pana, bho ānanda, porāṇakāni uttarattharaṇāni tāni kathaṁ karissathā”ti?
“And what will you do with the old bedspreads?”
“Yā pana, bho ānanda, porāṇakā bhisicchaviyo tā kathaṁ karissathā”ti?
“And what will you do with the old mattress covers?”
“Yāni pana, bho ānanda, porāṇakāni bhūmattharaṇāni tāni kathaṁ karissathā”ti?
“And what will you do with the old floor covers?”
“Yā pana, bho ānanda, porāṇakā pādapuñchaniyo tā kathaṁ karissathā”ti?
“And what will you do with the old doormats?”
“Yāni pana, bho ānanda, porāṇakāni rajoharaṇāni tāni kathaṁ karissathā”ti?
“And what will you do with the old dustcloths?”
“Tāni, mahārāja, koṭṭetvā cikkhallena madditvā paribhaṇḍaṁ limpissāmā”ti.
“We’ll cut them up, mix them with mud, and smear the floors.”
Atha kho rājā udeno—“sabbevime samaṇā sakyaputtiyā yoniso upanenti, na kulavaṁ gamentī”ti—
King Udena thought, “These Sakyan monastics are clever at putting things to use; nothing is wasted,”
āyasmato ānandassa aññānipi pañca dussasatāni pādāsi.
and he gave another five hundred pieces of cloth to Ānanda.
Ayañcarahi āyasmato ānandassa paṭhamaṁ cīvarabhikkhā uppajji cīvarasahassaṁ.
Together with the first offering of robes, Ānanda was given a total of one thousand robes.
Atha kho āyasmā ānando yena ghositārāmo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
Ānanda then went to Ghosita’s Monastery where he sat down on the prepared seat.
Atha kho āyasmā channo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi.
Venerable Channa went up to Ānanda, bowed, and sat down.
“saṅghena te, āvuso channa, brahmadaṇḍo āṇāpito”ti.
“Channa, the Sangha has imposed the supreme penalty on you.”
Bhikkhūhi tvaṁ neva vattabbo, na ovaditabbo, nānusāsitabbo”ti.
the monks shouldn’t correct you, instruct you, or teach you.”
“Nanvāhaṁ, bhante ānanda, hato ettāvatā, yatohaṁ bhikkhūhi neva vattabbo, na ovaditabbo, nānusāsitabbo”ti tattheva mucchito papato.
Exclaiming, “I’m ruined!” he fainted right there.
Atha kho āyasmā channo brahmadaṇḍena aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—
Being troubled, ashamed, and disgusted by the supreme penalty, Channa stayed by himself, secluded, heedful, energetic, and diligent.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—
And in this very life, he soon realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness.
brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence.
Aññataro ca panāyasmā channo arahataṁ ahosi.
Venerable Channa became one of the perfected ones.
Atha kho āyasmā channo arahattaṁ patto yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—
He then went to Ānanda and said,
“paṭippassambhehi dāni me, bhante ānanda, brahmadaṇḍan”ti.
“Venerable Ānanda, please lift the supreme penalty.”
“Yadaggena tayā, āvuso channa, arahattaṁ sacchikataṁ tadaggena te brahmadaṇḍo paṭippassaddho”ti.
“The supreme penalty was lifted the moment you realized perfection.”
Imāya kho pana vinayasaṅgītiyā pañca bhikkhusatāni anūnāni anadhikāni ahesuṁ.
At this communal recitation of the Monastic Law there were five hundred monks, neither more nor less.
Tasmā ayaṁ vinayasaṅgīti “pañcasatikā”ti vuccatīti.
This is why this communal recitation is called “The group of five hundred”.
Pañcasatikakkhandhako ekādasamo. Imamhi khandhake vatthū tevīsati.
The eleventh chapter on the group of five hundred is finished. In this chapter there are twenty-three topics.