Khandhaka 21 (Culavagga 11) - Council of the Five Hundred
- © Translated from the Pali by I.B. Horner and Bhikkhu Brahmali (More copyright information)
1Then the venerable Kassapa the Great addressed the monks, saying: "Once upon a time, your reverences, I was going along the high-road from Pāvā to Kusināra together with a large Order of monks, with at least five hundred monks. Then I, your reverences, stepping aside from the way, sat down at the root of a certain tree. ’
2Now at that time a certain Naked Ascetic, having picked up a flower of the Coral Tree at Kusināra, was going along the high-road to Pāvā. Then I, your reverences, saw that Naked Ascetic coming in the distance, and seeing him I spoke thus to him: ‘Do you, your reverence not know about our Teacher?’ He said: ‘Yes, I know, your reverence, the recluse Gotama attained nibbāna a week ago. Because of that I picked up this flower of the Coral Tree.’
"Your reverences, of those monks who were not passionless, some, stretching forth their arms, wailed, they fell down hurting themselves, they reeled backwards and forwards, saying: ‘Too soon has the Lord attained nibbāna, too soon has the Well-farer attained nibbāna, too soon has the Eye in the World disappeared.’ But those monks who were passionless, these, mindful, circumspect, bore (their grief), saying: ‘Impermanent are compounded things—what is here possible because of this?’
3"Then I, your reverences, spoke thus to these monks: ‘Enough, your reverences, do not grieve, do not lament, for has it not already been explained by the Lord: ‘Of every single thing that is dear and beloved there is variation, separation, becoming otherwise. What is here possible, your reverences, because of this: that whatever is born, has become, is composite, is liable to dissolution? Indeed, thinking: ‘Let not that be dissolved’—such a situation does not exist’’.
4"Then at that time, your reverences, one named Subhadda, who had gone forth when old, was sitting in that assembly. Then your reverences, Subhadda who had gone forth when old spoke thus to these monks: ‘Enough, your reverences, do not grieve, do not lament, we are well rid of this great recluse. We were worried when he said: "This is allowable to you, this is not allowable to you." But now we will be able to do as we like and we won’t do what we don’t like’.
"Come, let us, your reverences, chant dhamma and discipline before what is not dhamma shines out and dhamma is withheld, before what is not discipline shines out and discipline is withheld, before those who speak what is not-dhamma become strong and those who speak dhamma become feeble, before those who speak what is not discipline become strong and those who speak discipline become feeble."
5"Well then, honoured sir, let the elder select monks." Then the venerable Kassapa the Great selected five hundred perfected ones, less one. Monks spoke thus to the venerable Kassapa the Great:
"Honoured sir, this Ānanda, although he is still a learner, could not be one to follow a wrong course through desire, anger, delusion, fear; and he has mastered much dhamma and discipline under the Lord. Well, now, honoured sir, let the elder select the venerable Ānanda as well." Then the venerable Kassapa the Great selected the venerable Ānanda as well.
6Then it occurred to the monks who were elders: "Now, where should we chant dhamma and discipline?" Then it occurred to the monks who were elders: "There is great resort for alms at Rājagaha and lodgings are abundant. Suppose that we, spending the rains at Rājagaha, should chant dhamma and discipline (there), and that no other monks were to come up to Rājagaha for the rains."
7Then the venerable Kassapa the Great informed the Order, saying:
8"Your reverences, let the Order listen to me. If it seems right to the Order, the Order may agree upon these five hundred monks to chant dhamma and discipline while they are spending the rains in Rājagaha, and that the rains should not be spent in Rājagaha by any other monks. This is the motion.
9Your reverences, let the Order listen to me. The Order is agreeing upon these five hundred monks to chant dhamma and discipline while they are spending the rains in Rājagaha, and that the rains should not be spent in Rājagaha by any other monks. If the agreement upon these five hundred monks to chant dhamma and discipline while they are spending the rains in Rājagaha, and that the rains should not be spent in Rājagaha by any other monks, is pleasing to the venerable ones you should be silent; he to whom it is not pleasing should speak.
10These five hundred monks are agreed upon by the Order to chant dhamma and discipline while they are spending the rains in Rājagaha, and (it is agreed) that the rains should not be spent in Rājagaha by any other monks. It is pleasing to the Order, therefore it is silent. Thus, do I understand this."
11Then the monks who were elders went to Rājagaha to chant dhamma and discipline. Then it occurred to the monks who were elders: "Now, repairs to broken and dilapidated parts were praised by the Lord. Come, let us during the first month, make repairs to the broken and dilapidated parts; having assembled in the middle month, we will chant dhamma and discipline." Then the monks who were elders made repairs to the broken and dilapidated parts during the first month.
12Then the venerable Ānanda, thinking: "Tomorrow is the assembly. Now it is not suitable in me that I, being (only) a learner, should go to the assembly," and having passed much of that night in mindfulness as to body, when the night was nearly spent thinking: "I will lie down," he inclined his body, but (before) his head had touched the mattress and while his feet were free from the ground—in that interval his mind was freed from the cankers with no residuum (for rebirth) remaining. Then the venerable Ānanda, being a perfected one, went to the assembly.
13Then the venerable Kassapa the Great informed the Order, saying:
14"Your reverences, let the Order listen to me. If it seems right to the Order I could question Upāli on discipline."
15Then the venerable Upāli informed the Order, saying:
16"Honoured sirs, let the Order listen to me. If it seems right to the Order, I, questioned on discipline by the venerable Kassapa the Great, could answer."
17Then the venerable Kassapa the Great spoke thus to the venerable Upāli: "Where, reverend Upāli, was the first offence involving defeat laid down?"
"At Vesālī, honoured sir."
"Regarding whom?"
"Regarding Sudinna the Kalandaka."
"On what subject?"
"On sexual intercourse."
Then the venerable Kassapa the Great questioned the venerable Upāli as to the subject of the first offence involving defeat and he questioned him as to its provenance and he questioned him as to the individual and he questioned him as to what was laid down and he questioned him as to what was further laid down and he questioned him as to what was an offence and he questioned him as to what was no offence.
18"Then, reverend Upāli, where was the second offence involving defeat laid down?
"In Rājagaha, honoured sir."
"Regarding whom?"
"Regarding Dhaniya, the potter’s son."
"On what subject?"
"On taking what is not given."
Then the venerable Kassapa the Great questioned the venerable Upāli as to the subject of the second offence involving defeat and he questioned him as to its provenance and he questioned him … as to what was no offence.
19"Then, reverend Upāli, where was the third offence involving defeat laid down?"
"At Vesālī, honoured sir."
"Regarding whom?"
"Regarding several monks."
"On what subject?"
"On human beings."
Then the venerable Kassapa the Great questioned the venerable Upāli as to the subject of the third offence involving defeat and he questioned him as to its provenance and he questioned him … as to what was no offence.
20Then the venerable Kassapa the Great questioned the venerable Upāli as to the subject of the fourth offence involving defeat and he questioned him as to its provenance and he questioned him as to … what was no offence.
21In this same way he questioned him about both the disciplines. Constantly questioned, the venerable Upāli answered.
22Then the venerable Kassapa the Great informed the Order, saying:
23"Honoured sirs, let the Order listen to me. If it seems right to the Order, I could question Ānanda about dhamma."
24Then the venerable Ānanda informed the Order, saying:
25"Honoured sirs, let the Order listen to me. If it seems right to the Order, I, questioned on dhamma by the venerable Kassapa the Great, could answer."
26Then the venerable Kassapa the Great spoke thus to the venerable Ānanda:
"Where, reverend Ānanda, was the Brahmajāla spoken?"
"Honoured sir, between Rājagaha and Nālandā in the royal rest-house at Ambalaṭṭhikā."
"With whom?"
"Suppiya the wanderer and Brahmadatta the brahman youth."
Then the venerable Kassapa the Great questioned the venerable Ānanda as to the provenance of the Brahmajāla and he questioned him as to the individual(s).
"But where, reverend Ānanda, was the Sāmaññaphala spoken?"
"In Rājagaha, honoured sir, in Jīvaka’s mango grove."
"With whom?"
"With Ajatāsattu, the son of the Videhan (lady)."
Then the venerable Kassapa the Great questioned the venerable Ānanda as to the provenance of the Sāmaññaphala and he questioned him as to the individual. In this same way he questioned him about the five Nikāyas. Constantly questioned, the venerable Ānanda answered.
27Then the venerable Ānanda spoke thus to the monks who were elders: "The Lord, honoured sirs, spoke thus to me at the time of his attaining nibbāna: ‘If the Order, Ānanda, after my death is willing, the lesser and minor rules of training may be abolished’."
"But did you, reverend Ānanda, ask the Lord, saying: ‘But which, Lord, are the lesser and minor rules of training?’"
"No, I, honoured sirs, did not ask the Lord, saying: ‘But which, Lord, are the lesser and minor rules of training?’"
Some elders spoke thus: "Except for the rules for the four offences involving defeat, the rest are lesser and minor rules of training.’’ Some elders spoke thus: ‘‘Except for the rules forthe four offences involving defeat, except for the rules for the thirteen offences entailing a Formal Meeting of the Order, the rest are lesser and minor rules of training." Some elders spoke thus: "Except for the rules for the four offences involving defeat … except for the rules for the two undetermined offences, the rest are lesser and minor rules of training." Some elders spoke thus: "Except for the rules for the four offences involving defeat … except for the rules for the thirty offences of expiation involving forfeiture, the rest are lesser and minor rules of training." Some elders spoke thus: "Except for the rules for the four offences involving defeat … except for the rules for the ninety-two offences of expiation, the rest are lesser and minor rules of training." Some elders spoke thus: "Except for the rules for the four offences involving defeat … except for the rules for the four offences which ought to be confessed, the rest are lesser and minor rules of training."
28Then the venerable Kassapa the Great informed the Order, saying:
29"Your reverences, let the Order listen to me. There are rules of training for us which affect householders, and householders know concerning us: ‘This is certainly allowable for the recluses, sons of the Sakyans, this is certainly not allowable.’ If we were to abolish the lesser and minor rules of training there would be those who would say: ‘At the time of his cremation a rule of training had been laid down by the recluse Gotama for disciples; while the Teacher was amongst them these trained themselves in the rules of training, but since the Teacher has attained nibbāna among them, they do not now train themselves in the rules of training.’ If it seems right to the Order, the Order should not lay down what has not been laid down, nor should it abolish what has been laid down. It should proceed in conformity with and according to the rules of training that have been laid down. This is the motion.
30Your reverences, let the Order listen to me. There are rules of training for us … ‘ … these do not now train themselves in the rules of training.’ The Order is not laying down what has not been laid down, nor is it abolishing what has been laid down. It is proceeding in conformity with and according to the rules of training that have been laid down. If the not laying down of what has not been laid down, if the not abolishing of what has been laid down, if the proceeding in conformity with and according to the rules of training that have been laid down are pleasing to the venerable ones, they should be silent; he to whom they are not pleasing should speak. The Order is not laying down what has not been laid down, it is not abolishing what has been laid down, it is proceeding in conformity with and according to the rules of training that have been laid down. It is pleasing to the Order, therefore it is silent. Thus do I understand this."
31Then the monks who were elders spoke thus to the venerable Ānanda: "This, reverend Ananda, is an offence of wrong-doing for you, in that you did not ask the Lord, saying: ‘But which, Lord, are the lesser and minor rules of training?’ Confess that offence of wrong-doing."
32"I, honoured sirs, out of unmindfulness, did not ask the Lord, saying: ‘But which, Lord, are the lesser and minor rules of training?’ I do not see that as an offence of wrong-doing, yet even out of faith in the venerable ones I confess that as an offence of wrong-doing."
"This too is an offence of wrong-doing for you, reverend Ānanda, in that you sewed the Lord’s cloth for the rains after having stepped on it. Confess that offence of wrong-doing."
"But I, honoured sirs, not out of disrespect, sewed the Lord’s cloth for the rains after having stepped on it. I do not see … but even out of faith in the venerable ones I confess that as an offence of wrong-doing."
"This too is an offence of wrong-doing for you, reverend Ānanda, in that you had the Lord’s body first of all honoured by women; because these were weeping, the Lord’s body was defiled by tears. Confess that offence of wrong-doing."
"But I, honoured sirs, thinking: ‘Do not let these be (here) at a wrong time,’ had the Lord’s body honoured first of all by women. I do not see that as an offence of wrong-doing … but even out of faith … "
"This too is an offence of wrong-doing for you, reverend Ānanda, in that you, (although) a broad hint was being given, a palpable sign was being made, did not ask the Lord, saying: ‘Let the Lord remain for a (full) lifespan, let the well-farer remain for a (full) lifespan for the welfare of the many-folk, for the happiness of the many-folk, out of compassion for the world, for the good, the welfare, the happiness of devas and mankind.’ Confess that offence of wrong-doing."
"But I, honoured sirs, because my mind was obsessed with Māra, did not ask the Lord, saying: ‘Let the Lord remain … the happiness of devas and mankind.’ I do not see … out of faith … "
"This too is an offence of wrong-doing for you, reverend Ānanda, in that you made an effort for the going forth of women in the dhamma and discipline proclaimed by the Truth-finder. Confess this offence of wrong-doing."
"But I, honoured sirs, made an effort for the going forth of women in the dhamma and discipline proclaimed by the Truth-finder, thinking: ‘This Gotamid, Pajāpatī the Great, is the Lord’s aunt, foster-mother, nurse, giver of milk, for when the Lord’s mother passed away, she suckled him.’ I do not see that as an offence of wrong-doing, but even out of faith in the venerable ones I confess that as an offence of wrong-doing."
33Now at that time the venerable Purāṇa was walking on almstour in the Southern Hills together with a large Order of monks, with at least five hundred monks. Then the venerable Purāṇa, having stayed in the Southern Hills for as long as he found suiting, after the monks who were elders had chanted dhamma and discipline, approached Rājagaha, the Bamboo Grove, the squirrels’ feeding place, and the monks who were elders; having approached, having exchanged friendly greetings with the monks who were elders, he sat down at a respectful distance. The monks who were elders spoke thus to the venerable Purāṇa as he was sitting down at a respectful distance:
"Reverend Purāṇa, dhamma and discipline have been chanted by monks who are elders. Submit yourself to this chanting."
"Your reverences, well chanted by the elders are dhamma and discipline, but in that way that I heard it in the Lord’s presence, that I received it in his presence, in that same way will I bear it in mind."
34Then the venerable Ānanda spoke thus to the monks who were elders: "Honoured sirs, the Lord, at the time of attaining nibbāna, spoke thus to me: ‘Well now, Ānanda, after I am gone, let the Order enjoin the higher penalty for the monk Channa.’
"But did you, reverend Ānanda, ask the Lord: ‘But what, Lord, is the higher penalty?’"
"I, honoured sirs, did ask the Lord: ‘But what, Lord, is the higher penalty?’ He said: ‘Ānanda, Channa may say whatever he likes to monks, but the monk Channa must neither be spoken to, nor exhorted nor instructed by monks’."
"Well then, reverend Ānanda, do you yourself enjoin the higher penalty on the monk Channa."
"But how can I, honoured sirs, enjoin the higher penalty on the monk Channa? That monk is fierce and rough."
"Well then, reverend Ānanda, go along together with many monks."
"Very well, honoured sirs," and the venerable Ānanda, having answered these monks in assent, having, together with a large Order of monks, with at least five hundred monks, disembarked at Kosambī from a boat going upstream, sat down at the root of a certain tree not far from King Udena’s pleasure grove.
Now at that time King Udena was amusing himself in his pleasure grove together with his concubines. Then King Udena’s concubines heard: "It is said that our teacher, master Ānanda, is sitting at the root of a certain tree not far from the pleasure grove." Then King Udena’s concubines spoke thus to King Udena: "Sire, they say that our teacher … not far from the pleasure grove. We, sire, want to see master Ānanda."
"Well then, do you see the recluse Ānanda."
35Then King Udena’s concubines approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, they sat down at a respectful distance. The venerable Ānanda gladdened, rejoiced, roused, delighted King Udena’s concubines with talk on dhamma as they were sitting down at a respectful distance. Then King Udena’s concubines, gladdened … delighted by the venerable Ānanda with talk on dhamma, bestowed five hundred inner robes on the venerable Ānanda. Then King Udena’s concubines, pleased with the venerable Ānanda’s words, having thanked him, rising from their seats, having greeted the venerable Ānanda, having kept their right sides towards him, approached King Udena.
King Udena saw the concubines coming in the distance; seeing them he spoke thus to the concubines: "Did you see the recluse Ānanda?"
"We, sire, did see master Ānanda."
"But did not you give anything to the recluse Ānanda?"
"We gave, sire, five hundred inner robes to master Ānanda."
King Udena looked down upon, criticised, spread it about, saying: "How can this recluse Ānanda accept so many robes? Will the recluse Ānanda set up trade in woven cloth or will he offer (them) for sale in a shop?"
36Then King Udena approached the venerable Ānanda; having approached, he exchanged greetings with the venerable Ānanda; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. As he was sitting down at a respectful distance, King Udena spoke thus to the venerable Ānanda:
"Did not our concubines come here, good Ānanda?"
"Your concubines did come here, your majesty."
"Did they not give anything to the honourable Ānanda?"
"They gave me five hundred inner robes, your majesty."
"But what can you, honourable Ānanda, do with so many robes?"
"I will share them, your majesty, with those monks whose robes are worn thin."
"But what will you do, good Ānanda, with those old robes that are worn thin?"
"We will make them into upper coverings, your majesty."
"But what will you do, good Ānanda, with those upper coverings that are old?"
"We will make these into mattress coverings, your majesty."
"But what will you do, good Ānanda, with those mattress coverings that are old?"
"We will make them into ground coverings, your majesty."
"But what will you do, good Ānanda, with those ground coverings that are old?"
"We will make them into foot-wipers, your majesty."
"But what will you do, good Ānanda, with those foot-wipers that are old?"
"We will make them into dusters, your majesty."
"But what will you do, good Ānanda, with those dusters that are old?"
"Having torn them into shreds, your majesty, having kneaded them with mud, we will smear a plaster-flooring."
37Then King Udena, thinking: "These recluses, sons of the Sakyans, use everything in an orderly way and do not let things go to waste," bestowed even another five hundred woven cloths on the venerable Ānanda. Therefore this was the first time that a thousand robes had accrued to the venerable Ānanda as an alms of robes.
Then the venerable Ānanda approached Ghosita’s monastery; having approached, he sat down on an appointed seat. Then the venerable Channa approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, he sat down at a respectful distance. The venerable Ānanda spoke thus to the venerable Channa as he was sitting down at a respectful distance: "The higher penalty has been enjoined on you, reverend Channa, by the Order."
38"But what, honoured Ānanda, is the higher penalty?"
"You, reverend Channa, may say what you please to the monks, but you must neither be spoken to nor exhorted nor instructed by the monks."
Saying: "Am I not, honoured Ānanda, destroyed because I may be neither spoken to nor exhorted nor instructed by the monks?" he fell down fainting at that very place. Then the venerable Channa, being troubled about the higher penalty, being ashamed of it, loathing it, dwelling alone, aloof, zealous, ardent, self-resolute, having soon realised here and now by his own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, abided in it and he understood: "Destroyed is (individual) birth, lived is the Brahma-faring, done is what was to be done, now there is no more of being this or that." And so the venerable Channa became another of the perfected ones. Then the venerable Channa, having attained perfection, approached the venerable Ānanda; having approached he spoke thus to the venerable Ānanda: "Honoured Ānanda, now revoke the higher penalty for me."
"From the moment that you, reverend Channa, realised perfection, from that moment the higher penalty was revoked for you."
Now because five hundred monks—not one more, not one less—were at this chanting of the discipline, this chanting of the discipline is in consequence called ‘that of the Five Hundred’.
39Told is the Eleventh Section: that on the Five Hundred.
In this Section are twenty-three items.
40This is its key:
41When the Self-enlightened One had attained nibbāna the elder called Kassapa
addressed a group of monks on preserving what is true dhamma,
42On the high-road from Pāvā, what was declared by Subhadda,
we will chant true dhamma, before what is not-dhamma shines forth,
43And he selected Ānanda also for the one in the five hundred less one
spending the rains in chanting dhamma and discipline in the best of resorts.
44He asked Upāli about discipline, the wise Ānanda about the Suttantas:
disciples of the Conqueror chanted the three Piṭakas.
45The lesser and minor, various, in conformity with and according to what was laid down,
he did not ask, having stepped on, he caused to honour, and he did not request,
46the going forth of women: out of faith they are offences of wrong-doing for me.
Purāṇa, and the higher penalty, the concubines with Udena,
47So many, and worn thin, upper coverings, mattresses,
ground coverings, foot-wipers, dusters, kneading with mud,
48a thousand robes accrued for the first time to the one called Ānanda.
Threatened with the higher penalty he attained the fourfold truth.
The five hundred having mastered:
therefore it is called (the Chanting) of the Five Hundred.
49
1Atha kho āyasmā mahākassapo bhikkhū āmantesi: "ekamidāhaṁ, āvuso, samayaṁ pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṇghena saddhiṁ pañcamattehi bhikkhusatehi. Atha khvāhaṁ, āvuso, maggā okkamma aññatarasmiṁ rukkhamūle nisīdiṁ.
2Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti. Addasaṁ kho ahaṁ, āvuso, taṁ ājīvakaṁ dūratova āgacchantaṁ. Disvāna taṁ ājīvakaṁ etadavocaṁ— ‘apāvuso, amhākaṁ satthāraṁ jānāsī’ti? ‘Āmāvuso, jānāmi. Ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṁ mandāravapupphaṁ gahitan’ti.
Tatrāvuso, ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti— atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahitanti. Ye pana te bhikkhū vītarāgā te satā sampajānā adhivāsenti— aniccā saṅkhārā, taṁ kutettha labbhāti.
3Atha khvāhaṁ, āvuso, te bhikkhū etadavocaṁ— ‘alaṁ, āvuso, mā socittha; mā paridevittha. Nanvetaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ— sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha āvuso labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjatī’ti.
4Tena kho panāvuso, samayena subhaddo nāma vuḍḍhapabbajito tassaṁ parisāyaṁ nisinno hoti. Atha kho, āvuso, subhaddo vuḍḍhapabbajito te bhikkhū etadavoca: ‘alaṁ, āvuso, mā socittha; mā paridevittha. Sumuttā mayaṁ tena mahāsamaṇena; upaddutā ca mayaṁ homa— idaṁ vo kappati, idaṁ vo na kappatīti. Idāni pana mayaṁ yaṁ icchissāma taṁ karissāma, yaṁ na icchissāma na taṁ karissāmā’ti.
Handa mayaṁ, āvuso, dhammañca vinayañca saṅgāyāma. Pure adhammo dippati, dhammo paṭibāhiyyati; pure avinayo dippati vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti; pure avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti.
5"Tena hi, bhante, thero bhikkhū uccinatū"ti. Atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccini. Bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ:
"Ayaṁ, bhante, āyasmā ānando kiñcāpi sekkho, abhabbo chandā dosā mohā bhayā agatiṁ gantuṁ. Bahu ca anena bhagavato santike dhammo ca vinayo ca pariyatto. Tena hi, bhante, thero āyasmantampi ānandaṁ uccinatū"ti. Atha kho āyasmā mahākassapo āyasmantampi ānandaṁ uccini.
6Atha kho therānaṁ bhikkhūnaṁ etadahosi: "kattha nu kho mayaṁ dhammañca vinayañca saṅgāyeyyāmā"ti? Atha kho therānaṁ bhikkhūnaṁ etadahosi: "rājagahaṁ kho mahāgocaraṁ pahūtasenāsanaṁ, yannūna mayaṁ rājagahe vassaṁ vasantā dhammañca vinayañca saṅgāyeyyāma. Na aññe bhikkhū rājagahe vassaṁ upagaccheyyun"ti.
7Atha kho āyasmā mahākassapo saṇghaṁ ñāpesi—
8"Suṇātu me, āvuso, saṇgho. Yadi saṇghassa pattakallaṁ, saṇgho imāni pañca bhikkhusatāni sammanneyya— rājagahe vassaṁ vasantāni dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti. Esā ñatti.
9Suṇātu me, āvuso, saṇgho. Imāni pañca bhikkhusatāni sammannati— rājagahe vassaṁ vasantāni dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti. Yassāyasmato khamati imesaṁ pañcannaṁ bhikkhusatānaṁ sammuti— rājagahe vassaṁ vasantānaṁ dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti— so tuṇhassa; yassa nakkhamati, so bhāseyya.
10Sammatāni saṇghena imāni pañca bhikkhusatāni rājagahe vassaṁ vasantāni dhammañca vinayañca saṅgāyituṁ, na aññehi bhikkhūhi rājagahe vassaṁ vasitabbanti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī"ti.
11Atha kho therā bhikkhū rājagahaṁ agamaṁsu dhammañca vinayañca saṅgāyituṁ. Atha kho therānaṁ bhikkhūnaṁ etadahosi: "bhagavatā kho, āvuso, khaṇḍaphullapaṭisaṅkharaṇaṁ vaṇṇitaṁ. Handa mayaṁ, āvuso, paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkharoma; majjhimaṁ māsaṁ sannipatitvā dhammañca vinayañca saṅgāyissāmā"ti.
12Atha kho therā bhikkhū paṭhamaṁ māsaṁ khaṇḍaphullaṁ paṭisaṅkhariṁsu. Atha kho āyasmā ānando— "sve sannipāto na kho metaṁ patirūpaṁ, yohaṁ sekkho samāno sannipātaṁ gaccheyyan"ti— bahudeva rattiṁ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamayaṁ "nipajjissāmī"ti kāyaṁ āvajjesi. Appattañca sīsaṁ bibbohanaṁ, bhūmito ca pādā muttā. Etasmiṁ antare anupādāya āsavehi cittaṁ vimucci.
13Atha kho āyasmā ānando arahā samāno sannipātaṁ agamāsi. Atha kho āyasmā mahākassapo saṇghaṁ ñāpesi—
14"Suṇātu me, āvuso, saṇgho. Yadi saṇghassa pattakallaṁ, ahaṁ upāliṁ vinayaṁ puccheyyan"ti.
15Āyasmā upāli saṇghaṁ ñāpesi—
16"Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, ahaṁ āyasmatā mahākassapena vinayaṁ puṭṭho vissajjeyyan"ti.
17Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ etadavoca: "paṭhamaṁ, āvuso upāli, pārājikaṁ kattha paññattan"ti?
"Vesāliyaṁ, bhante"ti.
"Kaṁ ārabbhā"ti?
"Sudinnaṁ kalandaputtaṁ ārabbhā"ti.
"Kismiṁ vatthusmin"ti?
"Methunadhamme"ti.
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
18"Dutiyaṁ panāvuso upāli, pārājikaṁ kattha paññattan"ti?
"Rājagahe, bhante"ti.
"Kaṁ ārabbhā"ti?
"Dhaniyaṁ kumbhakāraputtaṁ ārabbhā"ti.
"Kismiṁ vatthusmin"ti?
"Adinnādāne"ti.
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ dutiyassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
19"Tatiyaṁ panāvuso upāli, pārājikaṁ kattha paññattan"ti?
"Vesāliyaṁ, bhante"ti.
"Kaṁ ārabbhā"ti?
"Sambahule bhikkhū ārabbhā"ti.
"Kismiṁ vatthusmin"ti?
"Manussaviggahe"ti.
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ tatiyassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
20"Catutthaṁ panāvuso upāli, pārājikaṁ kattha paññattan"ti?
"Vesāliyaṁ, bhante"ti.
"Kaṁ ārabbhā"ti?
"Vaggumudātīriye bhikkhū ārabbhā"ti.
"Kismiṁ vatthusmin"ti?=
"Uttarimanussadhamme"ti.
Atha kho āyasmā mahākassapo āyasmantaṁ upāliṁ catutthassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi.
21Eteneva upāyena ubhatovibhaṅge pucchi. Puṭṭho puṭṭho āyasmā upāli vissajjesi.
22Atha kho āyasmā mahākassapo saṇghaṁ ñāpesi—
23"Suṇātu me, āvuso, saṇgho. Yadi saṇghassa pattakallaṁ, ahaṁ ānandaṁ dhammaṁ puccheyyan"ti.
24Āyasmā ānando saṇghaṁ ñāpesi—
25"Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, ahaṁ āyasmatā mahākassapena dhammaṁ puṭṭho vissajjeyyan"ti.
26Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca:
"Brahmajālaṁ, āvuso ānanda, kattha bhāsitan"ti?
"Antarā ca, bhante, rājagahaṁ antarā ca nāḷandaṁ rājāgārake ambalaṭṭhikāyā"ti.
"Kaṁ ārabbhā"ti?
"Suppiyañca paribbājakaṁ brahmadattañca māṇavan"ti.
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ brahmajālassa nidānampi pucchi, puggalampi pucchi.
"Sāmaññaphalaṁ panāvuso ānanda, kattha bhāsitan"ti?
"Rājagahe, bhante, jīvakambavane"ti.
"Kena saddhin"ti?
"Ajātasattunā vedehiputtena saddhin"ti.
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi. Eteneva upāyena pañcapi nikāye pucchi. Puṭṭho puṭṭho āyasmā ānando vissajjesi.
2 Khuddānukhuddakasikkhāpadakathā
27Atha kho āyasmā ānando there bhikkhū etadavoca: "Bhagavā maṁ, bhante, parinibbānakāle evamāha— ‘ākaṅkhamāno, ānanda, saṇgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhaneyyā’"ti.
"Pucchi pana tvaṁ, āvuso ānanda, bhagavantaṁ— ‘Katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’"ti?
"Na khohaṁ, bhante, bhagavantaṁ pucchiṁ— ‘Katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’"ti.
Ekacce therā evamāhaṁsu— "cattāri parajikani ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī"ti. Ekacce therā evamāhaṁsu— "cattāri parajikani ṭhapetvā, terasa saṇghādisese ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī"ti. Ekacce therā evamāhaṁsu— "cattāri parajikani ṭhapetvā, terasa saṇghādisese ṭhapetvā, dve aniyate ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī"ti. Ekacce therā evamāhaṁsu— "cattāri parajikani ṭhapetvā, terasa saṇghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī"ti. Ekacce therā evamāhaṁsu— "cattāri parajikani ṭhapetvā, terasa saṇghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, dvenavuti pācittiye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī"ti. Ekacce therā evamāhaṁsu— "cattāri parajikani ṭhapetvā, terasa saṇghādisese ṭhapetvā, dve aniyate ṭhapetvā, tiṁsa nissaggiye pācittiye ṭhapetvā, dvenavuti pācittiye ṭhapetvā, cattāro pāṭidesanīye ṭhapetvā, avasesāni khuddānukhuddakāni sikkhāpadānī"ti.
28Atha kho āyasmā mahākassapo saṇghaṁ ñāpesi—
29"Suṇātu me, āvuso, saṇgho. Santamhākaṁ sikkhāpadāni gihigatāni. Gihinopi jānanti— ‘idaṁ vo samaṇānaṁ sakyaputtiyānaṁ kappati, idaṁ vo na kappatī’ti. Sace mayaṁ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro— ‘dhūmakālikaṁ samaṇena gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Yāvimesaṁ satthā aṭṭhāsi tāvime sikkhāpadesu sikkhiṁsu. Yato imesaṁ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. Yadi saṇghassa pattakallaṁ, saṇgho apaññattaṁ nappaññapeyya, paññattaṁ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyya. Esā ñatti.
30Suṇātu me, āvuso, saṇgho. Santamhākaṁ sikkhāpadāni gihigatāni. Gihinopi jānanti— ‘idaṁ vo samaṇānaṁ sakyaputtiyānaṁ kappati, idaṁ vo na kappatī’ti. Sace mayaṁ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro— ‘dhūmakālikaṁ samaṇena gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Yāvimesaṁ satthā aṭṭhāsi tāvime sikkhāpadesu sikkhiṁsu. Yato imesaṁ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. Saṇgho apaññattaṁ nappaññapeti, paññattaṁ na samucchindati, yathāpaññattesu sikkhāpadesu samādāya vattati. Yassāyasmato khamati apaññattassa appaññāpanā, paññattassa asamucchedo, yathāpaññattesu sikkhāpadesu samādāya vattanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.
31Saṇgho apaññattaṁ nappaññapeti, paññattaṁ na samucchindati, yathāpaññattesu sikkhāpadesu samādāya vattati. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī"ti.
32Atha kho therā bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: "Idaṁ te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavantaṁ na pucchi— ‘Katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti. Desehi taṁ dukkaṭan"ti. "Ahaṁ kho, bhante, assatiyā bhagavantaṁ na pucchiṁ— ‘Katamāni pana, bhante, khuddānukhuddakāni sikkhāpadānī’ti. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan"ti.
"Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavato vassikasāṭikaṁ akkamitvā sibbesi. Desehi taṁ dukkaṭan"ti.
"Ahaṁ kho, bhante, na agāravena bhagavato vassikasāṭikaṁ akkamitvā sibbesiṁ. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan"ti.
"Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesi, tāsaṁ rodantīnaṁ bhagavato sarīraṁ assukena makkhitaṁ. Desehi taṁ dukkaṭan"ti.
"Ahaṁ kho, bhante— māyimāsaṁ vikāle ahesunti— mātugāmehi bhagavato sarīraṁ paṭhamaṁ vandāpesiṁ. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan"ti.
"Idampi te, āvuso ānanda, dukkaṭaṁ, yaṁ tvaṁ bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, na bhagavantaṁ yāci— ‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ, bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Desehi taṁ dukkaṭan"ti.
"Ahaṁ kho, bhante, mārena pariyuṭṭhitacitto na bhagavantaṁ yāciṁ— ‘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.
"Idampi te, āvuso ānanda, dukkaṭaṁ yaṁ tvaṁ mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsi. Desehi taṁ dukkaṭan"ti.
"Ahaṁ kho, bhante, ayaṁ mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesīti mātugāmassa tathāgatappavedite dhammavinaye pabbajjaṁ ussukkaṁ akāsiṁ. Nāhaṁ taṁ dukkaṭaṁ passāmi, api cāyasmantānaṁ saddhāya desemi taṁ dukkaṭan"ti.
33Tena kho pana samayena āyasmā purāṇo dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṇghena saddhiṁ pañcamattehi bhikkhusatehi. 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. Ekamantaṁ nisinnaṁ kho āyasmantaṁ purāṇaṁ therā bhikkhū etadavocuṁ:
"Therehi, āvuso purāṇa, dhammo ca vinayo ca saṅgīto. Upehi taṁ saṅgītin"ti.
"Susaṅgītāvuso, therehi dhammo ca vinayo ca. Api ca yatheva mayā bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ, tathevāhaṁ dhāressāmī"ti.
3 Brahmadaṇḍakathā
34Atha kho āyasmā ānando there bhikkhū etadavoca: "Bhagavā maṁ, bhante, parinibbānakāle evamāha— ‘tena hānanda, saṇgho mamaccayena channassa bhikkhuno brahmadaṇḍaṁ āṇāpetū’"ti.
"Pucchi pana tvaṁ, āvuso ānanda, bhagavantaṁ— ‘katamo pana, bhante, brahmadaṇḍo’"ti?
"Pucchiṁ khohaṁ, bhante, bhagavantaṁ— ‘katamo pana, bhante, brahmadaṇḍo’ti? ‘Channo, ānanda, bhikkhu yaṁ iccheyya taṁ vadeyya. Bhikkhūhi channo bhikkhu neva vattabbo, na ovaditabbo, nānusāsitabbo’"ti.
"Tena hāvuso ānanda, tvaṁyeva channassa bhikkhuno brahmadaṇḍaṁ āṇāpehī"ti.
"Kathāhaṁ, bhante, channassa bhikkhuno brahmadaṇḍaṁ āṇāpemi, caṇḍo so bhikkhu pharuso"ti?
"Tena hāvuso ānanda, bahukehi bhikkhūhi saddhiṁ gacchāhī"ti.
"Evaṁ, bhante"ti kho āyasmā ānando therānaṁ bhikkhūnaṁ paṭissutvā mahatā bhikkhusaṇghena saddhiṁ pañcamattehi bhikkhusatehi nāvāya ujjavanikāya kosambiṁ ujjavi, nāvāya paccorohitvā rañño udenassa uyyānassa avidūre aññatarasmiṁ rukkhamūle nisīdi.
Tena kho pana samayena rājā udeno uyyāne paricāresi saddhiṁ orodhena. Assosi kho rañño udenassa orodho— "amhākaṁ kira ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno"ti. Atha kho rañño udenassa orodho rājānaṁ udenaṁ etadavoca: "amhākaṁ kira, deva, ācariyo ayyo ānando uyyānassa avidūre aññatarasmiṁ rukkhamūle nisinno. Icchāma mayaṁ, deva, ayyaṁ ānandaṁ passitun"ti.
"Tena hi tumhe samaṇaṁ ānandaṁ passathā"ti.
35Atha kho rañño udenassa orodho yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rañño udenassa orodhaṁ āyasmā ānando dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rañño udenassa orodho āyasmatā ānandena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmato ānandassa pañca uttarāsaṅgasatāni pādāsi. Atha kho rañño udenassa orodho āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā yena rājā udeno tenupasaṅkami.
Addasā kho rājā udeno orodhaṁ dūratova āgacchantaṁ. Disvāna orodhaṁ etadavoca: "Api nu kho tumhe samaṇaṁ ānandaṁ passitthā"ti?
"Apassimhā kho mayaṁ, deva, ayyaṁ ānandan"ti.
"Api nu tumhe samaṇassa ānandassa kiñci adatthā"ti?
"Adamhā kho mayaṁ, deva, ayyassa ānandassa pañca uttarāsaṅgasatānī"ti.
Rājā udeno ujjhāyati khiyyati vipāceti— "Kathañhi nāma samaṇo ānando tāva bahuṁ cīvaraṁ paṭiggahessati. Dussavāṇijjaṁ vā samaṇo ānando karissati, paggāhikasālaṁ vā pasāressatī"ti.
36Atha kho rājā udeno yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā udeno āyasmantaṁ ānandaṁ etadavoca:
"Āgamā nu khvidha, bho ānanda, amhākaṁ orodho"ti?
"Āgamāsi kho te idha, mahārāja, orodho"ti.
"Api pana bhoto ānandassa kiñci adāsī"ti?
"Adāsi kho me, mahārāja, pañca uttarāsaṅgasatānī"ti.
"Kiṁ pana bhavaṁ ānando tāva bahuṁ cīvaraṁ karissatī"ti?
"Ye te, mahārāja, bhikkhū dubbalacīvarā tehi saddhiṁ saṁvibhajissāmī"ti.
"Yāni kho pana, bho ānanda, porāṇakāni dubbalacīvarāni tāni kathaṁ karissathā"ti?
"Tāni, mahārāja, uttarattharaṇaṁ karissāmā"ti.
"Yāni pana, bho ānanda, porāṇakāni uttarattharaṇāni tāni kathaṁ karissathā"ti?
"Tāni, mahārāja, bhisicchaviyo karissāmā"ti.
"Yā pana, bho ānanda, porāṇakā bhisicchaviyo tā kathaṁ karissathā"ti?
"Tā, mahārāja, bhūmattharaṇaṁ karissāmā"ti.
"Yāni pana, bho ānanda, porāṇakāni bhūmattharaṇāni tāni kathaṁ karissathā"ti?
"Tāni, mahārāja, pādapuñchaniyo karissāmā"ti.
"Yā pana, bho ānanda, porāṇakā pādapuñchaniyo tā kathaṁ karissathā"ti?
"Tā, mahārāja, rajoharaṇaṁ karissāmā"ti.
"Yāni pana, bho ānanda, porāṇakāni rajoharaṇāni tāni kathaṁ karissathā"ti?
"Tāni, mahārāja, koṭṭetvā cikkhallena madditvā paribhaṇḍaṁ limpissāmā"ti.
37Atha kho rājā udeno— "sabbevime samaṇā sakyaputtiyā yoniso upanenti, na kulavaṁ gamentī"ti— āyasmato ānandassa aññānipi pañca dussasatāni pādāsi. Ayañcarahi āyasmato ānandassa paṭhamaṁ cīvarabhikkhā uppajji cīvarasahassaṁ.
Atha kho āyasmā ānando yena ghositārāmo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmā channo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ channaṁ āyasmā ānando etadavoca: "saṇghena te, āvuso channa, brahmadaṇḍo āṇāpito"ti.
38"Katamo pana, bhante ānanda, brahmadaṇḍo āṇāpito"ti?
"Tvaṁ, āvuso channa, bhikkhū yaṁ iccheyyāsi taṁ vadeyyāsi. Bhikkhūhi tvaṁ neva vattabbo, na ovaditabbo, nānusāsitabbo"ti.
"Nanvāhaṁ, bhante ānanda, hato ettāvatā, yatohaṁ bhikkhūhi neva vattabbo, na ovaditabbo, nānusāsitabbo"ti tattheva mucchito papato. Atha kho āyasmā channo brahmadaṇḍena aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. "Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro ca panāyasmā channo arahataṁ ahosi. Atha kho āyasmā channo arahattaṁ patto yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: "paṭippassambhehi dāni me, bhante ānanda, brahmadaṇḍan"ti.
"Yadaggena tayā, āvuso channa, arahattaṁ sacchikataṁ tadaggena te brahmadaṇḍo paṭippassaddho"ti.
Imāya kho pana vinayasaṅgītiyā pañca bhikkhusatāni anūnāni anadhikāni ahesuṁ. Tasmā ayaṁ vinayasaṅgīti "pañcasatikā"ti vuccatīti.
39Pañcasatikakkhandhako ekādasamo.
Imamhi khandhake vatthū tevīsati.
41Parinibbute sambuddhe,
thero kassapasavhayo;
Āmantayi bhikkhugaṇaṁ,
saddhammamanupālako.
42Pāvāyaddhānamaggamhi,
subhaddena paveditaṁ;
Saṅgāyissāma saddhammaṁ,
adhammo pure dippati.
43Ekenūna pañcasataṁ,
ānandampi ca uccini;
Dhammavinayasaṅgītiṁ,
vasanto guhamuttame.
44Upāliṁ vinayaṁ pucchi,
suttantānandapaṇḍitaṁ;
Piṭakaṁ tīṇi saṅgītiṁ,
akaṁsu jinasāvakā.
45Khuddānukhuddake nānā,
yathāpaññattivattanā;
Na pucchi akkamitvāna,
vandāpesi na yāci ca.
46Pabbajjaṁ mātugāmassa,
saddhāya dukkaṭāni me;
Purāṇo brahmadaṇḍañca,
orodho udenena saha.
47Tāva bahu dubbalañca,
uttarattharaṇā bhisi;
Bhūmattharaṇā puñchaniyo,
rajo cikkhallamaddanā.
48Sahassacīvaraṁ uppajji,
paṭhamānandasavhayo;
Tajjito brahmadaṇḍena,
catussaccaṁ apāpuṇi;
Vasībhūtā pañcasatā,
tasmā pañcasatī iti.