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Theravāda Collection on Monastic Law The Small Division The chapter on the
second council
One hundred years after the Buddha had attained final extinguishment, the
Vajjian monks of Vesālī proclaimed ten practices as allowable: the
salt-in-horn practice; the two-fingerbreadths practice; the next-village
practice; the many-monasteries practice; the consent practice; customary
practices; the unchurned practice; palm-juice drinking; sitting mats without
borders; and gold, silver, and money. At that time Venerable Yasa of
Kākaṇḍa was wandering in the Vajjian country, when he arrived at
Vesālī. There he stayed in the house with the peaked roof in the Great Wood.
Soon afterwards, on the observance day, the Vajjian monks of Vesālī filled a
bronze bowl with water and placed it in the midst of the Sangha of monks.
Whenever a lay follower of Vesālī came, they said, “Please give a kahāpaṇa coin to the Sangha, or half a kahāpaṇa, or a pāda, or a māsaka. The
Sangha needs requisites.” But Yasa said to the lay followers, “Don’t
give a kahāpaṇa to the Sangha, or half a kahāpaṇa, or a pāda, or a māsaka. Gold,
silver, and money aren’t allowable for the Sakyan monastics. They neither
accept nor receive gold, silver, or money. The Sakyan monastics have given up
gems and gold, and live without gold, silver, and money.” But although Yasa
said this, the lay followers continued to give money to the Sangha. The next
morning the Vajjian monks distributed the money evenly. And they said to Yasa,
“Here’s your share, Yasa.” “There’s no share for me. I don’t
accept money.” The Vajjian monks said to one another, “Yasa is abusing and
reviling the lay followers who have faith and confidence. He’s destroying
their confidence. Let’s do a legal procedure of reconciliation against
him.” And they did just that. Yasa said to them, “The Buddha has laid down
that a monk who has had a legal procedure of reconciliation done against him
should be given a monk as a companion messenger. Please give me a
companion.” They then appointed a monk and gave him to Yasa as a companion
messenger. Yasa entered Vesālī with his companion and said to the lay
followers, “It seems that I’m abusing and reviling the venerable lay
followers who have faith and confidence, and that I’m destroying their
confidence, in that I speak of what’s contrary to the Teaching as such and
of what’s in accordance with the Teaching as such, and that I speak of
what’s contrary to the Monastic Law as such and of what’s in accordance
with the Monastic Law as such. Why monastics should not accept gold, silver,
or moneyOn one occasion the Buddha was staying at Sāvatthī in the Jeta
Grove, Anāthapiṇḍika’s Monastery. There he addressed the monks:
‘There are these four defilements of the sun and the moon that stop them
from shining and radiating: clouds; snow; smoke and dust; and an eclipse by
Rāhu, the ruler of the antigods. In the same way, there are these four
defilements of monastics and brahmins that stop them from shining and
radiating: drinking alcohol; having sexual intercourse; accepting gold,
silver, or money; and making a living through wrong livelihood.’ Having said
this, the Teacher added: ‘Defiled by desire and ill will, Some monastics and
brahmins, Those hindered by delusion, Delight in what seems lovely. Some
monastics and brahmins, Deluded, they drink alcohol, Have sexual intercourse,
Accept gold, silver, or money, And make a living Through wrong livelihood.
These are called defilements by the Buddha, The Kinsman of the Sun. Those
monastics and brahmins Who are defiled by these Do not shine and radiate; They
are impure, dirty, and low. Enveloped in darkness, Slaves to craving that
leads them on, Filling the dreaded cemeteries, They receive another life.’
It’s by speaking like this, it seems, that I’m abusing and reviling the
venerable lay followers who have faith and confidence, and that I’m
destroying their confidence. At another time when the Buddha was staying at
Rājagaha in the Bamboo Grove, the royal court was seated together in the
royal compound, having the following conversation, ‘Gold, silver, and money
are allowable for the Sakyan monastics; they accept and receive gold, silver,
and money.’ On that occasion the chief Maṇicūlaka was sitting in that
gathering. He said, ‘No, gold, silver, and money aren’t allowable for the
Sakyan monastics. They neither accept nor receive gold, silver, or money. The
Sakyan monastics have given up gems and gold, and live without gold, silver,
and money.’ And he was able to persuade that gathering. Soon afterwards
Maṇicūlaka went to the Buddha, bowed, sat down, and told him what had
happened, adding, ‘Sir, have I explained in accordance with the Teaching so
that I can’t be legitimately criticized or censured?’ ‘You certainly
have, for gold, silver, and money aren’t allowable for the Sakyan monastics.
They neither accept nor receive gold, silver, or money. The Sakyan monastics
have given up gems and gold, and live without gold, silver, and money. Whoever
is allowed gold, silver, or money is also allowed the pleasures of the world.
And you should know that anyone who’s allowed the pleasures of the world
doesn’t have the qualities of an ascetic, the qualities of a Sakyan
monastic. Still, I say that anyone who needs grass may look for it, likewise
timber, a cart, or a worker. But under no circumstances should they accept or
look for gold, silver, or money.’ It’s by speaking like this, it seems,
that I’m abusing and reviling the venerable lay followers who have faith and
confidence, and that I’m destroying their confidence. On another occasion at
Rājagaha the Buddha prohibited gold, silver, and money and laid down a
training rule because of Venerable Upananda the Sakyan. It’s by speaking
like this, it seems, that I’m abusing and reviling the venerable lay
followers who have faith and confidence, and that I’m destroying their
confidence, in that I speak of what’s contrary to the Teaching as such and
of what’s in accordance with the Teaching as such, and that I speak of
what’s contrary to the Monastic Law as such and of what’s in accordance
with the Monastic Law as such. And the lay followers of Vesālī said to Yasa,
“Venerable, you’re the only Sakyan monastic; none of these others is.
Please stay at Vesālī. We’ll do our best to provide you with robe-cloth,
almsfood, a dwelling, and medicinal supplies.” Having persuaded the lay
followers of Vesālī, Yasa returned to the monastery together with his
companion messenger. Soon afterwards the Vajjian monks asked the monk who had
been the companion messenger, “Did Yasa ask forgiveness of the lay
followers?” “The lay followers have acted badly toward us. They now regard
Yasa as the only Sakyan monastic, but none of us.” The Vajjian monks said,
“Yasa has informed the householders without our approval. Let’s do a legal
procedure of ejection against him.” But when they gathered together to do
the procedure against him, Yasa rose up into the air and landed at Kosambī.
Yasa gathers supportersYasa then sent a message to the monks at Pāvā and to
the monks in Avantī in the southern region: “Please come, venerables.
Let’s take on this legal issue—before what’s contrary to the Teaching
shines forth and the Teaching is obstructed; before what’s contrary to the
Monastic Law shines forth and the Monastic Law is obstructed; before those who
speak contrary to the Teaching become strong and those who speak in accordance
with it become weak; before those who speak contrary to the Monastic Law
become strong and those who speak in accordance with it become weak.” Yasa
then traveled to Venerable Sambhūta Sāṇavāsī who was staying on the
Ahogaṅga mountain. He bowed, sat down, and said, “Sir, the Vajjian monks
of Vesālī proclaim these ten practices as allowable: the salt-in-horn
practice; the two-fingerbreadths practice; the next-village practice; the
many-monasteries practice; the consent practice; customary practices; the
unchurned practice; palm-juice drinking; sitting mats without borders; and
gold, silver, and money. Let’s take on this legal issue—before what’s
contrary to the Teaching shines forth and the Teaching is obstructed; before
what’s contrary to the Monastic Law shines forth and the Monastic Law is
obstructed; before those who speak contrary to the Teaching become strong and
those who speak in accordance with it become weak; before those who speak
contrary to the Monastic Law become strong and those who speak in accordance
with it become weak.” “Yes.” Soon afterwards, sixty monks from
Pāvā—all of them wilderness dwellers, almsfood-only eaters, rag-robe
wearers, three-robe owners, and perfected—gathered on mount Ahogaṅga. And
eighty-eight monks from Avantī in the southern region—some of them
wilderness dwellers, some almsfood-only eaters, some rag-robe wearers, some
three-robe owners, but all perfected—also gathered on mount Ahogaṅga.
Then, as the senior monks were consulting one another, it occurred to them,
“This legal issue is going to be contentious and difficult. How can we get
supporters to strengthen our side?” At this time Venerable Revata was
staying at Soreyya. He was learned and a master of the tradition; he was an
expert on the Teaching, the Monastic Law, and the Key Terms; he was
knowledgeable and competent, had a sense of conscience, and was afraid of
wrongdoing and fond of the training. The senior monks considered this and
said, “If we get Revata to support us, we’ll be stronger.” When Revata
heard this conversation between the senior monks by means of clairaudience, he
thought, “This legal issue is going to be contentious and difficult. It
wouldn’t be appropriate for me to stay away from it. But now these monks are
coming, and I won’t be at ease when they crowd me in. Let me leave before
they arrive.” And he went from Soreyya to Saṅkassa. When the senior monks
came to Soreyya and asked where Revata was. They were told that he had gone to
Saṅkassa. Revata then went from Saṅkassa to Kaṇṇakujja. When the
senior monks came to Saṅkassa and asked where Revata was, they were told he
had gone to Kaṇṇakujja. Revata then went from Kaṇṇakujja to Udumbara.
When the senior monks came to Kaṇṇakujja and asked where Revata was, they
were told he had gone to Udumbara. Revata then went from Udumbara to
Aggaḷapura. When the senior monks came to Udumbara and asked where Revata
was, they were told he had gone to Aggaḷapura. Revata then went from
Aggaḷapura to Sahajāti. When the senior monks came to Aggaḷapura and
asked where Revata was, they were told he had gone to Sahajāti. Finally the
senior monks caught up with Revata at Sahajāti. The ten practices
explainedSambhūta Sāṇavāsī then said to Yasa, “Revata is learned and a
master of the tradition; he’s an expert on the Teaching, the Monastic Law,
and the Key Terms; he’s knowledgeable and competent, has a sense of
conscience, and is afraid of wrongdoing and fond of the training. If we ask
Revata a question, he would be capable of spending the whole night answering
just that one. Now, soon he will ask a pupil monk to chant. Once the chanting
is finished, go up to Revata and ask him about these ten practices.” “Yes,
sir.” Soon afterwards, when the chanting was finished, Yasa went up to
Revata, bowed, sat down, and said, “Sir, is the salt-in-horn practice
allowable?” “What’s the salt-in-horn practice?” “Is it allowable to
carry salt in a horn and then eat it whenever the food is unsalted?” “No,
it’s not allowable.” “Is the two-fingerbreadths practice
allowable?”—“What’s the two fingerbreadths practice?”—“Is it
allowable to eat at the wrong time, so long as the shadow of the sundial is
within two fingerbreadths of midday?”—“No.” “Is the next-village
practice allowable?”—“What’s the next-village practice?”—“When
you have finished your meal and refused an invitation to eat more, is it
allowable to eat non-leftover food if you intend to go to the next
village?”—“No.” “Is the many-monasteries practice
allowable?”—“What’s the many-monasteries practice?”—“When there
are a number of monasteries within the same monastery zone, is it allowable
for them to do the observance-day ceremony separately?”—“No.” “Is
the consent practice allowable?”—“What’s the consent
practice?”—“Is it allowable to do a legal procedure with an incomplete
Sangha, with the intention of getting consent from the absent monks
afterwards?”—“No.” “Are customary practices allowable?”—“What
are customary practices?”—“Is it allowable to follow the practices of
one’s preceptors or teachers?”—“Sometimes it is, sometimes it
isn’t.” “Is the unchurned practice allowable?”—“What’s the
unchurned practice?”—“When you have finished your meal and refused an
invitation to eat more, is it allowable to drink that which is halfway between
milk and curd, if it’s not left over?”—“No.” “Is palm-juice
drinking allowable?”—“What’s palm juice?”—“Is it allowable to
drink that which has started to ferment, but which hasn’t yet become a
proper alcoholic drink?”—“No.” “Are sitting mats without borders
allowable?”—“No.” “Is gold, silver, or money
allowable?”—“No.” “The Vajjian monks of Vesālī proclaim these ten
practices. Venerable, let’s take on this legal issue—before what’s
contrary to the Teaching shines forth and the Teaching is obstructed; before
what’s contrary to the Monastic Law shines forth and the Monastic Law is
obstructed; before those who speak contrary to the Teaching become strong and
those who speak in accordance with it become weak; before those who speak
contrary to the Monastic Law become strong and those who speak in accordance
with it become weak.” Saying, “Yes,” he consented to Yasa’s request.
The first section for recitation is finished.
Both sides gathering supportersThe Vajjian monks of Vesālī heard: “It
seems Yasa wants to take on this legal issue and is looking for supporters.
And it seems he is gaining support.” They said, “This legal issue is going
to be contentious and difficult. How can we get supporters to strengthen our
side?” It occurred to them, “Venerable Revata is learned and a master of
the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key
Terms; he’s knowledgeable and competent, has a sense of conscience, and is
afraid of wrongdoing and fond of the training. If we get Revata to support us,
we’ll be stronger.” They prepared many monastic requisites: a bowl, a
robe, a sitting mat, a needle case, a belt, a water filter, and a water
strainer. Taking those requisites, they traveled by boat upstream to
Sahajāti. After disembarking, they had a meal at the foot of a tree. At this
time, Venerable Sāḷha was reflecting in private: “Who speak in accordance
with the Teaching—the monks from the east or the monks from Pāvā?”
Reflecting on the Teaching and the Monastic Law, it occurred to him, “The
monks from the east speak contrary to the Teaching, but the monks from Pāvā
don’t.” Just then a god from the pure abodes read Sāḷha’s mind. Then,
just as a strong man might bend or stretch his arm, he disappeared from pure
abodes and appeared in front of Sāḷha. And he said to Sāḷha, “You’re
right, Venerable Sāḷha. The monks from the east speak contrary to the
Teaching, but the monks from Pāvā don’t. So then, take a stand in
accordance with the Teaching.” “I’ve always taken a stand in accordance
with the Teaching. But I won’t reveal my view in case I’m appointed to
deal with this legal issue.” The Vajjian monks then went to Revata and said,
“Venerable, please accept these monastic requisites.” Not wanting to
accept them, he replied, “There’s no need. My bowl and robes are
complete.” At this time a monk called Uttara, who had twenty years of
seniority, was Revata’s attendant. The Vajjian monks then went to him and
said, “Please accept these monastic requisites.” Not wanting to accept
them, he replied, “There’s no need. My bowl and robes are complete.”
“But people brought monastic requisites to the Buddha. If the Buddha
received them, they were pleased. If he didn’t, they brought them to
Venerable Ānanda instead, saying, ‘Venerable, please accept these monastic
requisites. It’ll be as if they were received by the Buddha himself.’ So
please accept these monastic requisites. It’ll be as if they were received
by the elder himself.” Because he was pressured, Uttara received a robe. And
he said, “Please say what you want.” “Please say this to the elder,
‘Sir, please say this in the midst of the Sangha: “Buddhas appear in the
eastern countries. The monks from the east speak in accordance with the
Teaching, not so the monks from Pāvā.”’” “Alright.” He then went
to Revata and told him what he had been asked to say. Revata replied,
“You’re urging me to act contrary to the Teaching,” and he dismissed
Uttara. Soon afterwards the Vajjian monks asked Uttara, “What did he say?”
“We’ve acted badly. Saying, ‘You’re urging me to act contrary to the
Teaching’, the elder dismissed me.” “But aren’t you a senior monk of
twenty years’ standing?” “Yes. Nevertheless, I live with formal support
from him because I respect him.” The Sangha then gathered to make a decision
on that legal issue. Revata informed the Sangha: “Please, I ask the Sangha
to listen. If we were to resolve this legal issue here, it might be that the
monks who started the ten practices would reopen it. If the Sangha is ready,
the Sangha should resolve this legal issue in the place where it arose.” The
senior monks then went to Vesālī to make a decision on that legal issue. At
that time there was a monk called Sabbakāmī who had been ordained for one
hundred and twenty years and was the most senior monk in the world. He had
been a student of Venerable Ānanda and was now staying at Vesālī. Revata
said to Sambhūta Sāṇavāsī, “I’ll be staying in Sabbakāmī’s
dwelling. Please go to Sabbakāmī at the appropriate time and ask about these
ten practices.” “Yes, sir.” Revata then entered Sabbakāmī’s
dwelling. Sabbakāmī had his resting place prepared in the room, whereas
Revata had his prepared in the entryway. When Revata saw that the old monk did
not lie down, he too did not lie down. And when Sabbakāmī saw that the tired
monk who had just arrived did not lie down, he too did not lie down. Getting
up early in the morning, Sabbakāmī said to Revata, “What’s your main
meditation?” “It’s good will, sir.” “Your meditation is noble, for
good will is a noble meditation.” “In the past, too, when I was a
householder, I habitually practiced good will, and now it’s my main
meditation. Besides, I attained perfection long ago. But what’s your main
meditation, sir?” “It’s emptiness.” “Your meditation is that of a
great man, for emptiness is the meditation of a great man.” “In the past,
too, when I was a householder, I habitually practiced emptiness, and now
it’s my main meditation. Besides, I attained perfection long ago.” At that
moment the conversation between the senior monks was interrupted because
Sambhūta Sāṇavāsī arrived. Sambhūta Sāṇavāsī went up to
Sabbakāmī, bowed, sat down, and said, “Sir, the Vajjian monks of Vesālī
proclaim ten practices as allowable: the salt-in-horn practice; the
two-fingerbreadths practice; the next-village practice; the many-monasteries
practice; the consent practice; customary practices; the unchurned practice;
palm-juice drinking; sitting mats without borders; and gold, silver, and
money. Now, you’ve learned much at the feet of your preceptor, both of the
Teaching and the Monastic Law. When you reflect on the Teaching and the
Monastic Law, who speak in accordance with the Teaching—the monks from the
east or the monks from Pāvā?” “You too have learned much at the feet of
your preceptor, both of the Teaching and the Monastic Law. When you reflect on
the Teaching and the Monastic Law, who speak in accordance with the
Teaching—the monks from the east or the monks from Pāvā?” “When I
reflect like this, it occurs to me that the monks from the east speak contrary
to the Teaching, but the monks from Pāvā don’t. But I won’t reveal my
view in case I’m appointed to deal with this legal issue.” “And when I
reflect like this, it occurs to me too that the monks from the east speak
contrary to the Teaching, but the monks from Pāvā don’t. And I too won’t
reveal my view in case I’m appointed to deal with this legal issue.”
Choosing a committeeThe Sangha then gathered to make a decision on that legal
issue. While they were discussing that legal issue, there was endless talk but
not a single statement that could be understood. Revata then informed the
Sangha: “Please, venerables, I ask the Sangha to listen. While we were
discussing this legal issue, there was endless talk but not a single statement
that could be understood. If the Sangha is ready, it should resolve this legal
issue by means of a committee.” The Sangha then selected four monks from the
east—Venerable Sabbakāmī, Venerable Sāḷha, Venerable Khujjasobhita, and
Venerable Vāsabhagāmika—and four monks from Pāvā—Venerable Revata,
Venerable Sambhūta Sāṇavāsī, Venerable Yasa of Kākaṇḍa, and
Venerable Sumana. Revata then informed the Sangha: “Please, venerables, I
ask the Sangha to listen. While we were discussing this legal issue, there was
endless talk but not a single statement that could be understood. If the
Sangha is ready, it should appoint four monks from the east and four from
Pāvā to a committee to resolve this legal issue. This is the motion. Please,
venerables, I ask the Sangha to listen. While we were discussing this legal
issue, there was endless talk but not a single statement that could be
understood. The Sangha appoints four monks from the east and four from Pāvā
to a committee to resolve this legal issue. Any monk who approves of
appointing four monks from the east and four from Pāvā to a committee to
resolve this legal issue should remain silent. Any monk who doesn’t approve
should speak up. The Sangha has appointed four monks from the east and four
from Pāvā to a committee to resolve this legal issue. The Sangha approves
and is therefore silent. I will remember it thus.” At that time there was a
monk called Ajita who had ten years of seniority and was the Sangha’s
reciter of the Monastic Code. The Sangha appointed him to assign seats to the
senior monks. The senior monks said, “Where should we resolve this legal
issue?” It occurred to them, “There’s the Vālika Monastery, which is
delightful, quiet, and free from chatter. Let’s resolve this legal issue
there.” And so they went to the Vālika Monastery. The committee decides on
the ten practicesRevata then informed the Sangha: “Please, venerables, I ask
the Sangha to listen. If the Sangha is ready, I will question Venerable
Sabbakāmī on the Monastic Law.” And Sabbakāmī informed the Sangha:
“Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I
will reply when asked by Revata about the Monastic Law.” Revata said to
Sabbakāmī, “Sir, is the salt-in-horn practice allowable?” “What’s
the salt-in-horn practice?” “Is it allowable to carry salt in a horn and
then eat it whenever the food is unsalted?” “No, it’s not allowable.”
“Where was it prohibited?” “At Sāvatthī, in the analysis of the
Monastic Code.” “What was committed?” “An offense entailing confession
for eating what has been stored.” “Please, venerables, I ask the Sangha to
listen. The Sangha has decided on the first practice. This practice is
contrary to the Teaching, contrary to the Monastic Law, and a departure from
the Teacher’s instruction. I make a note of this first decision.” “Is
the two-fingerbreadths practice allowable?”—“What’s the
two-fingerbreadths practice?”—“Is it allowable to eat at the wrong time,
so long as the shadow of the sundial is within two fingerbreadths of
midday?”—“No.”—“Where was it prohibited?”—“At Rājagaha, in
the analysis of the Monastic Code.”—“What was committed?”—“An
offense entailing confession for eating at the wrong time.” “Please,
venerables, I ask the Sangha to listen. The Sangha has decided on the second
practice. This practice is contrary to the Teaching, contrary to the Monastic
Law, and a departure from the Teacher’s instruction. I make a note of this
second decision.” “Is the next-village practice
allowable?”—“What’s the next-village practice?”—“When you have
finished your meal and refused an invitation to eat more, is it allowable to
eat non-leftover food if you intend to go to the next
village?”—“No.”—“Where was it prohibited?”—“At Sāvatthī,
in the analysis of the Monastic Code.”—“What was committed?”—“An
offense entailing confession for eating what isn’t left over.” “Please,
venerables, I ask the Sangha to listen. The Sangha has decided on the third
practice. This practice is contrary to the Teaching, contrary to the Monastic
Law, and a departure from the Teacher’s instruction. I make a note of this
third decision.” “Is the many-monasteries practice
allowable?”—“What’s the many-monasteries practice?”—“When there
are a number of monasteries within the same monastery zone, is it allowable to
do the observance-day ceremony separately?”—“No.”—“Where was it
prohibited?”—“At Rājagaha, in what’s connected to the observance-day
ceremony.”—“What was committed?”—“An act of wrong conduct for
going beyond the Monastic Law.” “Please, venerables, I ask the Sangha to
listen. The Sangha has decided on the fourth practice. This practice is
contrary to the Teaching, contrary to the Monastic Law, and a departure from
the Teacher’s instruction. I make a note of this fourth decision.” “Is
the consent practice allowable?”—“What’s the consent
practice?”—“Is it allowable to do a legal procedure with an incomplete
Sangha, with the intention of getting consent from the absent monks
afterwards?”—“No.”—“Where was it prohibited?”—“In the
section on Those from Campā, in the Monastic Law.”—“What was
committed?”—“An act of wrong conduct for going beyond the Monastic
Law.” “Please, venerables, I ask the Sangha to listen. The Sangha has
decided on the fifth practice. This practice is contrary to the Teaching,
contrary to the Monastic Law, and a departure from the Teacher’s
instruction. I make a note of this fifth decision.” “Are customary
practices allowable?”—“What are customary practices?”—“Is it
allowable to follow the practices of one’s preceptors or
teachers?”—“Sometimes it is, sometimes it isn’t.” “Please,
venerables, I ask the Sangha to listen. The Sangha has decided on the sixth
practice. This practice is contrary to the Teaching, contrary to the Monastic
Law, and a departure from the Teacher’s instruction. I make a note of this
sixth decision.” “Is the unchurned practice allowable?”—“What’s
the unchurned practice?”—“When you have finished your meal and refused
an invitation to eat more, is it allowable to drink that which is halfway
between milk and curd, if it isn’t leftover?”—“No.”—“Where was
it prohibited?”—“At Sāvatthī, in the analysis of the Monastic
Code.”—“What was committed?”—“An offense entailing confession for
eating what isn’t left over.” “Please, venerables, I ask the Sangha to
listen. The Sangha has decided on the seventh practice. This practice is
contrary to the Teaching, contrary to the Monastic Law, and a departure from
the Teacher’s instruction. I make a note of this seventh decision.” “Is
palm-juice drinking allowable?”—“What’s palm juice?”—“Is it
allowable to drink that which has started to ferment, but which hasn’t yet
become a proper alcoholic drink?”—“No.”—“Where was it
prohibited?”—“At Kosambī, in the analysis of the Monastic
Code.”—“What was committed?”—“An offense entailing confession for
drinking alcohol.” “Please, venerables, I ask the Sangha to listen. The
Sangha has decided on the eighth practice. This practice is contrary to the
Teaching, contrary to the Monastic Law, and a departure from the Teacher’s
instruction. I make a note of this eighth decision.” “Are sitting mats
without borders allowable?”—“No.”—“Where was it
prohibited?”—“At Sāvatthī, in the analysis of the Monastic
Code.”—“What was committed?”—“An offense entailing confession in
relation to the rule concerning cutting.” “Please, venerables, I ask the
Sangha to listen. The Sangha has decided on the ninth practice. This practice
is contrary to the Teaching, contrary to the Monastic Law, and a departure
from the Teacher’s instruction. I make a note of this ninth decision.”
“Is gold, silver, or money allowable?”—“No.”—“Where was it
prohibited?”—“At Rājagaha, in the analysis of the Monastic
Code.”—“What was committed?”—“An offense entailing confession for
receiving gold, silver, or money.” “Please, venerables, I ask the Sangha
to listen. The Sangha has decided on the tenth practice. This practice is
contrary to the Teaching, contrary to the Monastic Law, and a departure from
the Teacher’s instruction. I make a note of this tenth decision. Please,
venerables, I ask the Sangha to listen. The Sangha has decided on the ten
practices. These ten practices are contrary to the Teaching, contrary to the
Monastic Law, and a departure from the Teacher’s instruction.” “The
legal issue has been resolved and properly disposed of. Nevertheless, for the
purpose of convincing the other monks, you should ask me about these ten
practices also in the midst of the Sangha.” Revata then asked Sabbakāmī
about the ten practices in the midst of the Sangha. And Sabbakāmī was able
to reply to each and every question. At this communal recitation of the
Monastic Law there were seven hundred monks, neither more nor less. This is
why this communal recitation is called “The group of seven hundred”. The
twelfth chapter on the second council is finished. In this chapter there are
twenty-five topics. This is the summary: “The ten practices, having filled,
Legal procedure, he entered with a messenger; Four, and again gold, And
Kosambī, those from Pāvā. The way to Soreyya, Saṅkassa, Kaṇṇakujja,
Udumbara; And Sahajāti, he asked, Heard, how can we. A bowl, went upstream
with a boat, In private, bringing; Respect, Sangha, Vesālī, Good will,
Sangha, committee.” The chapter on the second council is finished. The Small
Division is finished. The canonical text of the Small Division is finished.
— PLI-TV-KD22 — Bhikkhu Brahmali (CC0-1.0)