393

THE LESSER DIVISION (CULLAVAGGA) XI

Then1 the venerable Kassapa the Great addressed the monks,

saying : “ Once upon a time, your reverences, I was going
along the high-road from Pava to Kusinara together with a
large Order of monks, with at least five hundred monks.2 Then
I, your reverences, stepping aside from the way, sat down at
the root of a certain tree. Now at that time a certain Naked
Ascetic, having picked up a flower of the Coral Tree3 at
Kusinara, was going along the high-road to Pava. 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 nibbana 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 nibbana, too soon
has the Well-farer attained nibbana, 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 ? ’
“ 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, separa­
tion, becoming otherwise. What is here possible, your rever­
ences, 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

* C/. D. ii. 162.

* Quoted at KhA. 91, VA. 5.
* mandatava. Cf. D. ii. 137 ; Erythrina fulgens. A tree growing only
in heaven. If its flowers were found on the earth something special must
have happened. Not the same as the Paricchattaka, also a celestial coral-tree,
of which there were five.
4 Also at D. ii. 118.
394 B O O K OF D I S C I P L I N E
“ Then at that time, your reverences,1 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 [284] 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 with­
held, 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.” 2 || i ||
“ 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 :3
“ Honoured sir, this Ananda, 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 Ananda as well.” Then the
venerable Kassapa the Great selected the venerable Ananda
as well. || 2 ||
Then it occurred to the monks who were elders :4 “ Now,
where should we chant dhamma and discipline ? ” Then it
occurred to the monks who were elders : ” There is great
resort for alms at Rajagaha and lodgings are abundant.
Suppose that we, spending the rains at Rajagaha, should
chant dhamma and discipline (there), and that no other

1 At D. ii. 162 the Subhadda incident is placed before the speech which
here precedes it. A t DA. 599 he is identified with the barber of Atuma
who went forth when old, and who, as told at Vin. i. 249, was angry when
Gotama refused to accept the meal he had prepared. The above incident
was his revenge.
1 As a t CV. X II. 1. 7. Q u o t e d a t D A. 3 , 602, VA. 6.
# Quoted at DA. 5, KhA. 92, VA. 7.
4 Quoted at D A .5 , VA. 7.
1 .3 - 6 ]___________ C U L L A V A G G A XI 395
monks were to come up to Rajagaha for the rains.” 1
II3 II
Then the venerable Kassapa the Great informed the Order,
saying: “ 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 Rajagaha, and that the rains
should not be spent in Rajagaha by any other monks. This
is the motion. Your 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
Rajagaha, and that the rains should not be spent in Rajagaha
by any other monks. If the agreement upon these five hundred
monks to chant dhamma and discipline while they are spending
the rains in Rajagaha, and that the rains should not be spent
in Rajagaha by any other monks, is pleasing to the venerable
ones you should be silent; he to whom it is not pleasing
should speak. These five hundred monks are agreed upon by
the Order to chant dhamma and discipline while they are
spending the rains in Rajagaha, and (it is agreed) that the rains
should not be spent in Rajagaha by any other monks. It is
pleasing to the Order, therefore it is silent. Thus do I
understand this.” || 4 || [285]
Then the monks who were elders went to Rajagaha to chant
dhamma and discipline.2 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.
II 5 II
Then the venerable Ananda, thinking :3 “ To-morrow is the
assembly. Now it is not suitable in me that I, being (only)

1 The elders did not want others to take part in the Council; but if they
came they would have to so as to render valid the proceedings. For had
only part of an assembly or Order present there taken part, in them, the
proceedings would have been invalid for they would have been carried out
by an incomplete assembly, vagga.
3 Some of this paragraph quoted at DA. 8.
3 Cf. DA. 9-10, which differs somewhat.
3 96 B O O K OF D I S C I P L I N E
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 Ananda, being a perfected one, went to
the assembly.1 || 6 ||
Then the venerable Kassapa the Great informed the Order,
saying :2 “ Your reverences, let the Order listen to me. If it
seems right to the Order I could question Upali on discipline.”
Then the venerable Upali informed the Order, saying : “ Hon­
oured 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.” Then the venerable Kassapa the
Great spoke thus to the venerable U pali: “ Where,3 reverend
Upali, was the first offence involving defeat laid down ? ”
“ At Vesali, honoured sir.”
“ Regarding whom ? ”
“ Regarding Sudinna the Kalandaka.”
“ On what subject ? ”
“ On sexual intercourse.”
Then the venerable Kassapa the Great questioned the
venerable Upali 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 individual4 and he questioned him
as to what was laid down and he questioned him as to what
was further laid down5 and he questioned him as to what was
an offence3 and he questioned him as to what was no offence.6
“ Then, reverend Upali, where was the second offence
involving defeat laid down ? ”
“ In Rajagaha, honoured sir.”
“ Regarding whom ? ”
“ Regarding Dhaniya, the potter's son.”

1 Quoted at DA. io.

8 Quoted DA. n .
3 Quoted at DA. 12, VA. 30.
4 These first three questions are quoted at V A . 30.
6 anupannatti; the additions made to the rule that was laid down, the
pannatti, after it had been first laid down. Cf. Vin. v. 2.
• These are the cases mentioned after the Old Commentary’s explanations
of the words of the rules..
1.7-8] CULLAVAGGA XI 397
" On what subject ? "
" On taking what is not given."
Then the venerable Kassapa the Great questioned the
venerable Upali 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.
“ Then, reverend Upali, where was the third offence involving
defeat laid down ? "
“ At Vesall, honoured sir."
" Regarding whom ? "
" Regarding several monks."
" On what subject ? "
" On human beings. " 1
Then the venerable Kassapa the Great [286] questioned the
venerable Upali 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.
" Then, reverend Upali, where was the fourth offence
involving defeat laid down ? "
"At Vesall, honoured sir."
" Regarding whom ? "
" Regarding the monks on the banks of the Vaggumuda."
" On what subject ? "
" On conditions of further-men."
Then the venerable Kassapa the Great questioned the
venerable Upali 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. In this same
way he questioned him about both the disciplines.2 Constantly
questioned, the venerable Upali ajiswered.3 || 7 ||
Then the venerable Kassapa the Great informed the Order,
saying: " Honoured sirs, let the Order listen to me.4 If it
seems right to the Order, I could question Ananda about
dhamma." Then the venerable Ananda informed the Order,
saying: "Honoured sirs, let the Order listen to me. If it
seems right to the Order, I, questioned on dhamma by the

1 manussaviggaha. “ Depriving of life ” is to be understood.

* J.e. that for monks and that for nuns.
8 Quoted at D A . 12.
4 Quoted at DA. 13.
398 B O O K OF D I S C I P L I N E
venerable Kassapa the Great, could answer.” Then the
venerable Kassapa the Great spoke thus to the venerable
Ananda
“ Where, reverend Ananda, was the Brahmajala12 spoken ? ”
“ Honoured sir, between Rajagaha and Nalanda in the royal
rest-house at Ambalatthika.”
“ With whom ? ”
“ Suppiya the wanderer and Brahmadatta the brahman
youth .” 3 Then the venerable Kassapa the Great questioned
the venerable Ananda as to the provenance of the Brahmajala
and he questioned him as to the individual(s).
“ But where, reverend Ananda, was the Samannaphala4
spoken ? ” 5
“ In Rajagaha, honoured sir, in JIvaka’s mango grove.”
“ With whom ? ”
“ With Ajatasattu, the son of the Videhan (lady).”
Then the venerable Kassapa the Great questioned the
venerable Ananda as to the provenance of the Samannaphala
and he questioned him as to the individual. In this same way
he questioned him about the five Nikayas. Constantly ques­
tioned, the venerable Ananda answered. || 8 ||
Then the venerable Ananda spoke thus to the monks who
were elders : “ The Lord, honoured sirs, spoke thus to me at
the time of his attaining nibbana: ‘ If the Order, Ananda,
after my death is willing, the lesser and minor rules of training6
may be abolished \ ” 7
“ But did you, reverend Ananda, 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 for

1 Quoted at D A. 14.
2 The first Suttanta in the Dlgha.
3 Here both VA. 16 and D A. 14 add : “ On what subject ? " “ On praise
and not praise."
4 The second Suttanta in the Dlgha.
6 Quoted at VA. 16. After this sentence DA. 14 proceeds differently.
6 See B.D. iii, Intr. p. x and Pac. 62, especially B.D. iii. 41 where see n. 1
for further references ; also see Questions King Milinda I. 202 f.
7 D. ii. 154.
1 -9] C U L L A V A G G A XI 399
the four offences involving defeat, [287] 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 un­
determined 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.”
Then the venerable Kassapa the Great informed the Order,
saying : ” 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 cremation1 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 nibbana 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.2 This is
the motion.3 Your 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*

dhumakalikam, a s a t C V . V I . 17. i .
Cf. Vin. iii. 231 (Nissag. X V . 1. 2).
1

DA . 5 9 2 -3 .
*
* This speech of K a s s a p a ’s, a s far a s h ere, is q u o t e d a t
400 B O O K OF D I S C I P L I N E
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 proceed­
ing 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.” || 9 ||
Then the monks who were elders spoke thus to the venerable
Ananda: “ 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 [288] rules of training ? ’
Confess that offence of wrong-doing.”
” 1 , 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,1 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
Ananda, in that you sewed the Lord’s cloth for the rains2
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 raina 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
Ananda, 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,’3 had the Lord’s body honoured first

1 Cf. MV. X. 1 . 8.
2 vassikasdtika, seeB.D. ii. 134, n. 1. Defined at Vin. iv. 173 (B.D. iii. 99).
8 ma yimd vikale ahesum. VA . 1297 explains by md imasam vikdle gamanani
ahesum, do not let there be comings of these at a wrong time.
l.I O - I l] C U L L A V A G G A XI 40

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
Ananda, in that you ,1 (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,2 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 obsessed3
with Mara, 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
Ananda, in that you made an effort for the going forth of
women in the dhamma and discipline proclaimed by the
Truth-finder.4 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, Pajapatl the Great, 5
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.” || 10 ||
Now at that time the venerable Purana was walking on
almstour in the Southern Hills together with a large Order
of monks, with at least five hundred monks. Then the
venerable Purana, having stayed in the Southern Hills for as
long as he found suiting, after the monks who were elders had
chanted dhamma and discipline [289], approached Rajagaha,
the Bamboo Grove, the squirrels’ feeding place, and the monks
who were elders; having approached, having exchanged

1 Cf. A. iv. 309-10, D. ii. 103, 115, 5 . v. 259, Ud. 62.

* kappa. See n. at G.S. iv. 206. A A. iv. 149 = SA. iii. 251 - UdA. 323
calls it ayukappa, and say whatever is the length of men’s life at this and
that time, bringing that to the full, let him remain.
3 As at Vin. iv. 94, 229.
4 Above, CV. X. 1 .
3 As at CV. X. 1. 3 ; M. iii. 253.
402 B O O K OF D I S C I P L I N E
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 Purana as he was sitting down at a
respectful distance:
“ Reverend Purana, dhamma and discipline have been
chanted by monks who are elders. Submit yourself1 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.” || n ||
Then the venerable Ananda spoke thus to the monks who
were elders : ” Honoured sirs, the Lord, at the time of attaining
nibbana, spoke thus to m e : ‘ Well now, Ananda, after I am
gone, let the Order enjoin the higher penalty2 for the monk
Channa.’3
" But did you, reverend Ananda, ask the Lord : ' But what,
Lord, is the higher penalty ? ’ ”
” 1, honoured sirs, did ask the L o rd : ‘ But what, Lord,
is the higher penalty ? ’ He said, ‘Ananda, Cbanna may say
whatever he likes to monks, but the monk Channa must neither
be spoken to, nor exhorted nor instructed by monks ’ .” 4
“ Well then, reverend Ananda, 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 Ananda, go along together with many
monks.”
“ Very well, honoured sirs,” and the venerable Ananda,
having answered these monks in assent, having, together w th
a large Order of monks, with at least five hundred monks,
disembarked at KosambI from a boat going upstream,56 sat

1 upehi, as at CV. IX . 3 . 3 (towards the end).

8 brahmada^a.
8 As at D. ii. 154. See B.D. ii. 230, 257, 393, iii. 36 for further references
to Channa’s misdoings. It is not clear whether this penalty was imposed
because he had taken the nun’s part in a dispute with monks, or because
he had repeatedly reviled Sariputta and Moggallana, as appears from D hA. ii.
110-112, where also other details are to be found. Cf. also Thag. A. i. 166.
4 Cf. A. ii. 113 where it is said that this is destruction, vadha, in the ariyan
discipline : when a monk is to be neither spoken to, exhorted nor instructed
by the Truth-finder or by his fellow Brahma-farers.
6 ujjavanikdya, cf. Vin. iv. 65.
1 .12 - 14 ] C U L L A V A G G A XI 403
down at the root of a certain tree not far from King Udena’s1
pleasure grove. || 12 ||
Now at that time King Udena was amusing himself in his
pleasure grove together with his concubines. Then King
Udena’s concubines heard :2 “ It is said that our teacher,
master Ananda, 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 Ananda.”
“ Well then, do you see the recluse Ananda.” Then King
Udena’s concubines approached the venerable Ananda ; having
approached, having greeted the venerable Ananda, they sat
down at a respectful distance. The venerable Ananda
gladdened, rejoiced, roused, delighted King Udena’s concubines
with talk on dhamma as they were sitting down at a respectful
distance. [290] Then King Udena’s concubines, gladdened
. . . delighted by the venerable Ananda with talk on dhamma,
bestowed five hundred inner robes on the venerable Ananda.
Then King Udena’s concubines, pleased with the venerable
Ananda’s words, having thanked him, rising from their seats,
having greeted the venerable Ananda, having kept their right
sides towards him, approached King Udena, ||13 ||
King Udena saw the concubines coming in the distance;
seeing them he spoke thus to the concubines: ” Did you see
the recluse Ananda ? ”
“ We, sire, did see master Ananda.”
“ But did not you give anything to the recluse Ananda ? ”
“ We gave, sire, five hundred inner robes to master Ananda.”
King Udena looked down upon, criticised, spread it about,
saying : ” How can this recluse Ananda accept so many robes ?
Will the recluse Ananda set up trade in woven cloth or will he
offer (them) for sale in a shop ? ” 3 Then King Udena approached
the venerable Ananda; having approached, he exchanged
greetings with the venerable Ananda; having exchanged
greetings of friendliness and** courtesy, he sat down at a

1 King of Kosambi.
1 C/. || 13, 14 || with Jd. ii. 23-24 where Ananda receives another thousand
robes.
* paggahikasalam pasdressati. Cf. CV. X. 10 . 4, apanam pasarenti.
404 B O O K OF D I S C I P L I N E
respectful distance. As he was sitting down at a respectful
distance, King Udena spoke thus to the venerable Ananda:
“ Did not our concubines come here, good1 Ananda ? ”
“ Your concubines did come here, your majesty.”
“ Did they not give anything to the honourable2 Ananda ? ”
” They gave me five hundred inner robes, your majesty.”
“ But what can you, honourable3 Ananda, 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 Ananda, with those old robes
that are worn thin ? ”
“ We will make them into upper coverings,4 your majesty.”
“ But what will you do, good Ananda, with those upper
coverings that are old ? ”
“ We will make these into mattress coverings, your majesty.”
“ But what will you do, good Ananda, with those mattrfess
coverings that are old ? ”
“ We will make them into ground coverings, your majesty.”
“ But what will you do, good Ananda, with those ground
coverings that are old ? ”
“ We will make them into foot-wipers, your majesty.”
“ But what will you do, good Ananda, with those foot-wipers
that are old ? ”
“ We will make them into dusters, your majesty.”
“ But what will you do, good Ananda, with those dusters
that are old ? ”
“ Having torn them into shreds, your majesty, having
kneaded them with mud, we will smear a plaster-flooring.”
Then King Udena, thinking: [291] “ These recluses, sons
of the Sakyans, use everything in an orderly way and do not
let things go to waste,” 5 bestowed even another five hundred
woven cloths on the venerable Ananda. Therefore this was
the first time that a thousand robes had accrued to the venerable
Ananda as an alms of robes. || 14 ||
1 bh o .
2 bh oto.
8 bhavam.
4 uttaraitharana.
6 sabbeva yoniso upanenti na kuldvam gamenti. V A . 1297 says the meaning
of na kuldvam gamenti is na kotthake gopenti, they do not keep them in a
storeroom.
1.15-16] C U L L A V A G G A XI 405
Then the venerable Ananda approached Ghosita’s monas­
tery ; having approached, he sat down on an appointed seat.
Then the venerable Channa approached the venerable Ananda ;
having approached, having greeted the venerable Ananda, he
sat down at a respectful distance. The venerable Ananda
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.”
“ But what, honoured Ananda, 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 Ananda, 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 ,1 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 dorte, 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
Ananda ; having approached he spoke thus to the venerable
Ananda : “ Honoured Ananda, now revoke th£ higher penalty
for me.”
“ From the moment that you, reverend Channa, realised
perfection, from that moment the higher penalty was revoked
for you.” || 15 ||
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/ 2 || 16 || 1 ||
Told is the Eleventh Section : that on the Five Hundred.*8

1 As at Vin. i. 86 f.
8 C/. CV. XII. 2 . 9-
406__________B O O K OF D I S C I P L I N E ____________
In this Section are twenty-three items. This is its key :
When the Self-enlightened One had attained nibbana the elder
called Kassapa
addressed a group of monks on preserving what is true
dhamma, /
On the high-road from Pava, what was declared by Subhadda,
[292]
we will chant true dhamma, before what is not-dhamma shines
forth. /
And he selected Ananda also for the one in the five hundred
less one
spending the rains1 in chanting dhamma and discipline in the
best of resorts. /
He asked Upali about discipline, the wise Ananda about the
Suttantas:
disciples of the Conqueror chanted the three Pitakas. /
The 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, /
the going forth of women : out of faith they are offences of
wrong-doing for me.
Purana, and the higher penalty, the concubines with Udena, /
So many, and worn thin, upper coverings, mattresses,
ground coverings, foot-wipers, dusters, kneading with mud,
a thousand robes accrued for the first time to the one called
Ananda. /
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. [293]

1 T e x t : vassanto, Sinh. and Siam. : vasanto.