The first section for recitation

1. The account of the going forth of the six Sakyans 1.1 Chasakyapabbajjākathā

At one time the Buddha was staying at the Mallian town of Anupiyā. Tena samayena buddho bhagavā anupiyāyaṁ viharati, anupiyaṁ nāma mallānaṁ nigamo. At that time a number of well-known young Sakyans had followed the Buddha in going forth. Tena kho pana samayena abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti.

Then there were the brothers Mahānāma and Anuruddha. Tena kho pana samayena mahānāmo ca sakko anuruddho ca sakko dvebhātikā honti. Anuruddha had been brought up in great comfort. Anuruddho sakko sukhumālo hoti. He had three stilt houses: Tassa tayo pāsādā honti—one for the winter, one for the summer, and one for the rainy season. eko hemantiko, eko gimhiko, eko vassiko. He spent the four months of the rainy season in the rainy-season house, attended on only by female musicians, never descending from that house. So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.

Mahānāma thought, Atha kho mahānāmassa sakkassa etadahosi—“A number of well-known young Sakyans have just followed the Buddha in going forth, “etarahi kho abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti. but no-one from our household. Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito. Why doesn’t Anuruddha or I go forth?” Yannūnāhaṁ vā pabbajeyyaṁ, anuruddho vā”ti. He then went to Anuruddha and told him what he had thought. Atha kho mahānāmo sakko yena anuruddho sakko tenupasaṅkami, upasaṅkamitvā anuruddhaṁ sakkaṁ etadavoca—“etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti. Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito. Tena hi tvaṁ vā pabbaja, ahaṁ vā pabbajissāmī”ti. Anuruddha replied, “I’ve been brought up in great comfort. I’m not able to go forth. “Ahaṁ kho sukhumālo, nāhaṁ sakkomi agārasmā anagāriyaṁ pabbajituṁ. You go forth.” Tvaṁ pabbajāhī”ti.

“Come, then, let me teach you how to run the family business. “Ehi kho te, tāta anuruddha, gharāvāsatthaṁ anusāsissāmi. First you must plow the fields, Paṭhamaṁ khettaṁ kasāpetabbaṁ. then sow the seeds, Kasāpetvā vapāpetabbaṁ. irrigate, Vapāpetvā udakaṁ abhinetabbaṁ. and drain, Udakaṁ abhinetvā udakaṁ ninnetabbaṁ. and then weed. Udakaṁ ninnetvā niddhāpetabbaṁ. Next you must cut the harvest, Niddhāpetvā lavāpetabbaṁ. gather it together, Lavāpetvā ubbāhāpetabbaṁ. and make sheaves. Ubbāhāpetvā puñjaṁ kārāpetabbaṁ. You must then thresh it, Puñjaṁ kārāpetvā maddāpetabbaṁ. remove the straw Maddāpetvā palālāni uddharāpetabbāni. and husk, Palālāni uddharāpetvā bhusikā uddharāpetabbā. and then winnow it Bhusikaṁ uddharāpetvā opunāpetabbaṁ. before you bring it into storage. Opunāpetvā atiharāpetabbaṁ. And next year you must do the same, and the next.” Atiharāpetvā āyatimpi vassaṁ evameva kātabbaṁ, āyatimpi vassaṁ evameva kātabban”ti.

“But when does the work stop? “Na kammā khīyanti? I can’t see any end to it. Na kammānaṁ anto paññāyati? Kadā kammā khīyissanti? Kadā kammānaṁ anto paññāyissati? When can you enjoy yourself with worldly pleasures, free from bother?” Kadā mayaṁ appossukkā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressāmā”ti?

“The work doesn’t stop “Na hi, tāta anuruddha, kammā khīyanti. and you won’t see any end to it. Na kammānaṁ anto paññāyati. While the work was still unfinished, our fathers and grandfathers have all died.” Akhīṇeva kamme pitaro ca pitāmahā ca kālaṅkatā”ti.

“Well then, you go ahead and run the family business. “Tena hi tvaññeva gharāvāsatthena upajānāhi. I’ll go forth into homelessness.” Ahaṁ agārasmā anagāriyaṁ pabbajissāmī”ti.

Anuruddha then went to his mother and said, Atha kho anuruddho sakko yena mātā tenupasaṅkami, upasaṅkamitvā mātaraṁ etadavoca—“Mom, I wish to go forth into homelessness. “icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ. Please allow me.” Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, anuruddhassa sakkassa mātā anuruddhaṁ sakkaṁ etadavoca—

“Both of you, Anuruddha, my two sons, are dear and beloved to me. “tumhe kho me, tāta anuruddha, dve puttā piyā manāpā appaṭikūlā. Even if you died, I would lose you against my wishes. Maraṇenapi vo akāmakā vinā bhavissāmi. So how can I allow you to go forth into homelessness while you’re still living?” Kiṁ panāhaṁ tumhe jīvante anujānissāmi agārasmā anagāriyaṁ pabbajjāyā”ti?

A second time Anuruddha asked the same question and got the same reply. Dutiyampi kho …pe… He then asked a third time. tatiyampi kho anuruddho sakko mātaraṁ etadavoca—“icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ. Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

At that time the Sakyans were ruled by King Bhaddiya, Tena kho pana samayena bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti. a friend of Anuruddha’s. So ca anuruddhassa sakkassa sahāyo hoti. Anuruddha’s mother considered this Atha kho anuruddhassa sakkassa mātā—“ayaṁ kho bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti; anuruddhassa sakkassa sahāyo; and thought, “Bhaddiya won’t be able to go forth into homelessness.” so na ussahati agārasmā anagāriyaṁ pabbajitun”ti—And she said to Anuruddha, anuruddhaṁ sakkaṁ etadavoca—“If King Bhaddiya goes forth, you may go forth too.” “sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī”ti.

Anuruddha then went to King Bhaddiya and said, Atha kho anuruddho sakko yena bhaddiyo sakyarājā tenupasaṅkami, upasaṅkamitvā bhaddiyaṁ sakyarājānaṁ etadavoca—“My going forth depends on yours.” “mama kho, samma, pabbajjā tava paṭibaddhā”ti.

“Don’t worry about whether your going forth depends on mine or not. I’m with you. “Sace te, samma, pabbajjā mama paṭibaddhā vā appaṭibaddhā vā sā hotu, ahaṁ tayā; Just go forth when you like.” yathā sukhaṁ pabbajāhī”ti.

“Come, let’s go forth together.” “Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti.

“I’m not able to go forth. “Nāhaṁ, samma, sakkomi agārasmā anagāriyaṁ pabbajitunti. I’m not able to do what you do. There’s nothing I can do about it. Yaṁ te sakkā aññaṁ mayā kātuṁ, kyāhaṁ karissāmi. You go forth.” Tvaṁ pabbajāhī”ti.

“My mother told me “Mātā kho maṁ, samma, evamāha—that I may go forth only if you go forth. ‘sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī’”ti. And then you said, “Bhāsitā kho pana te, samma, esā vācā. ‘Don’t worry about whether your going forth depends on mine or not. I’m with you. Sace te, samma, pabbajjā mama paṭibaddhā vā, appaṭibaddhā vā sā hotu, ahaṁ tayā; Just go forth when you like.’ yathā sukhaṁ pabbajāhī”ti. So come, let’s go forth together.” “Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti.

At that time people spoke the truth, Tena kho pana samayena manussā saccavādino honti, saccapaṭiññā. and so Bhaddiya said to Anuruddha, Atha kho bhaddiyo sakyarājā anuruddhaṁ sakkaṁ etadavoca—“Please wait seven years. “āgamehi, samma, sattavassāni. Then we’ll go forth together.” Sattannaṁ vassānaṁ accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti.

“That’s too long. “Aticiraṁ, samma, sattavassāni. I’m not able to wait for seven years.” Nāhaṁ sakkomi sattavassāni āgametun”ti.

“Then wait six years … “Āgamehi, samma, chavassāni …pe… five years … pañcavassāni … four years … cattāri vassāni … three years … tīṇi vassāni … two years … dve vassāni … one year, ekaṁ vassaṁ. and we’ll go forth together.” Ekassa vassassa accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti.

“That’s too long. “Aticiraṁ, samma, ekavassaṁ. I’m not able to wait for one year.” Nāhaṁ sakkomi ekaṁ vassaṁ āgametun”ti.

“Then wait seven months, “Āgamehi, samma, sattamāse. and we’ll go forth together.” Sattannaṁ māsānaṁ accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā”ti.

“That’s too long. “Aticiraṁ, samma, sattamāsā. I’m not able to wait for seven months.” Nāhaṁ sakkomi sattamāse āgametun”ti.

“Then wait six months … “Āgamehi, samma, cha māse …pe… five months … pañca māse … four months … cattāro māse … three months … tayo māse … two months … dve māse … one month … ekaṁ māsaṁ … half a month, aḍḍhamāsaṁ. and we’ll go forth together.” Aḍḍhamāsassa accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā”ti.

“That’s too long. “Aticiraṁ, samma, aḍḍhamāso. I’m not able to wait for half a month.” Nāhaṁ sakkomi aḍḍhamāsaṁ āgametun”ti.

“Then wait seven days, while I hand over the rulership to my sons and brothers.” “Āgamehi, samma, sattāhaṁ yāvāhaṁ putte ca bhātaro ca rajjaṁ niyyādemī”ti.

“Seven days isn’t long. I’ll wait.” “Na ciraṁ, samma, sattāho, āgamessāmī”ti.

Soon afterwards King Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, with the barber Upāli as the seventh, went out to the park with the fourfold army, just as they had in the past. Atha kho bhaddiyo ca sakyarājā anuruddho ca ānando ca bhagu ca kimilo ca devadatto ca, upālikappakena sattamā, yathā pure caturaṅginiyā senāya uyyānabhūmiṁ niyyanti, evameva caturaṅginiyā senāya niyyiṁsu. After going a good distance, they turned back the army. They then entered a foreign territory, removed their ornaments, bound them into a bundle with an upper robe, and said to Upāli, Te dūraṁ gantvā senaṁ nivattāpetvā paravisayaṁ okkamitvā ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā upāliṁ kappakaṁ etadavocuṁ—“Now turn back, Upāli. “handa, bhaṇe upāli, nivattassu; This is enough for you to live on.” alaṁ te ettakaṁ jīvikāyā”ti. As Upāli was returning, he thought, Atha kho upālissa kappakassa nivattantassa etadahosi—“The Sakyans are temperamental. “caṇḍā kho sākiyā; They may think that I’m responsible for the departure of these young men and have me executed. iminā kumārā nippātitāti ghātāpeyyumpi maṁ. Now, if these young Sakyans are going forth into homelessness, Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti. why shouldn’t I?” Kimaṅgaṁ panāhan”ti.

Undoing the bundle, he hung the goods from a tree, saying, “This is given to whoever sees it. They may take it away.” And he returned to the young Sakyans. Bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā “yo passati, dinnaṁyeva haratū”ti vatvā yena te sakyakumārā tenupasaṅkami.

Seeing Upāli coming, Addasāsuṁ kho te sakyakumārā upāliṁ kappakaṁ dūratova āgacchantaṁ. they said to him, Disvāna upāliṁ kappakaṁ etadavocuṁ—“Why are you coming back, Upāli?” “kissa, bhaṇe upāli, nivattesī”ti? And he told what he had done. “Idha me, ayyaputtā, nivattantassa etadahosi—‘caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi maṁ. Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti. Kimaṅgaṁ panāhan’ti. So kho ahaṁ, ayyaputtā, bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā ‘yo passati, dinnaññeva haratū’ti vatvā tatomhi paṭinivatto”ti. “You have done the right thing. “Suṭṭhu, bhaṇe upāli, akāsi yampi na nivatto. The Sakyans are indeed temperamental. Caṇḍā kho sākiyā; They might well have held you responsible for our departure and have had you executed.” iminā kumārā nippātitāti ghātāpeyyumpi tan”ti.

The young Sakyans then took Upāli with them and went to the Buddha, where they bowed, sat down, Atha kho sakyakumārā upāliṁ kappakaṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and said, Ekamantaṁ nisinnā kho te sakyakumārā bhagavantaṁ etadavocuṁ—“Sir, we Sakyans are proud. “mayaṁ, bhante, sākiyā nāma mānassino. This barber Upāli has been serving us for a long time. Ayaṁ, bhante, upāli kappako amhākaṁ dīgharattaṁ paricārako. Please let him go forth first. Imaṁ bhagavā paṭhamaṁ pabbājetu. We’ll then bow down to him, rise up for him, raise our joined palms to him, and do acts of respect toward him. Imassa mayaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṁ karissāma. In this way our Sakyan pride will be humbled.” Evaṁ amhākaṁ sākiyānaṁ sākiyamāno nimmānāyissatī”ti. And the Buddha had Upāli go forth first, and afterwards the young Sakyans. Atha kho bhagavā upāliṁ kappakaṁ paṭhamaṁ pabbājesi, pacchā te sakyakumāre.

During that very rainy season Venerable Bhaddiya realized the three insights, Atha kho āyasmā bhaddiyo teneva antaravassena tisso vijjā sacchākāsi. Venerable Anuruddha obtained clairvoyance, Āyasmā anuruddho dibbacakkhuṁ uppādesi. Venerable Ānanda realized stream-entry, Āyasmā ānando sotāpattiphalaṁ sacchākāsi. whereas Devadatta obtained supernormal powers, but no stage of awakening. Devadatto pothujjanikaṁ iddhiṁ abhinipphādesi.

Then, when Bhaddiya was in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently uttered this heartfelt exclamation: Tena kho pana samayena āyasmā bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—“Oh, what happiness! Oh, what happiness!” “aho sukhaṁ, aho sukhan”ti. A number of monks went to the Buddha, bowed, sat down, Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and told him what was happening, Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—“āyasmā, bhante, bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘aho sukhaṁ, aho sukhan’ti. adding, “No doubt Bhaddiya is dissatisfied with the spiritual life. Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo anabhiratova brahmacariyaṁ carati. He’s saying this because he’s recalling his former happiness as a king.” Taṁyeva vā purimaṁ rajjasukhaṁ samanussaranto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘aho sukhaṁ, aho sukhan’”ti.

The Buddha addressed a certain monk: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi—“Go, monk, and in my name say to Bhaddiya, “ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi—‘Bhaddiya, the Teacher is calling you.’” ‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti.

Saying, “Yes, sir,” he did just that. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ bhaddiyaṁ etadavoca—“satthā taṁ, āvuso bhaddiya, āmantetī”ti. Bhaddiya consented. He then went to the Buddha, bowed, and sat down. “Evamāvuso”ti kho āyasmā bhaddiyo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The Buddha said to him, Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ bhagavā etadavoca—“Is it true, Bhaddiya, that when you’re in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently utter this heartfelt exclamation: “saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘Oh, what happiness! Oh, what happiness!’?” ‘aho sukhaṁ, aho sukhan’”ti?

“Yes, venerable sir.” “Evaṁ, bhante”ti.

“But why do you say this?” “Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘aho sukhaṁ, aho sukhan’”ti?

“In the past, sir, when I was a king, I was well protected within and outside the royal compound, within and outside of town, and within and outside the country. “Pubbe me, bhante, rañño satopi antopi antepure rakkhā susaṁvihitā hoti, bahipi antepure rakkhā susaṁvihitā hoti, antopi nagare rakkhā susaṁvihitā hoti, bahipi nagare rakkhā susaṁvihitā hoti, antopi janapade rakkhā susaṁvihitā hoti, bahipi janapade rakkhā susaṁvihitā hoti. But although I was protected and guarded in this way, I was fearful, agitated, and distrustful. So kho ahaṁ, bhante, evaṁ rakkhitopi gopitopi santo bhīto ubbiggo ussaṅkī utrasto viharāmi. But now, sir, when I’m in the wilderness, at the foot of a tree, or in an empty dwelling, I’m free from fear, agitation, and distrust. I’m free from bother, relaxed, living on what’s given by others, with a mind as free as a wild animal. Etarahi kho pana ahaṁ eko, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi abhīto anubbiggo anussaṅkī anutrasto appossukko pannalomo paradattavutto migabhūtena cetasā viharāmīti. That’s why I say this.” Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānemi—‘aho sukhaṁ, aho sukhan’”ti.

Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

“They who have no anger within, “Yassantarato na santi kopā, Gone beyond any kind of existence, Iti bhavābhavatañca vītivatto; Happy, free from fear and sorrow—Taṁ vigatabhayaṁ sukhiṁ asokaṁ, Even the gods are unable to see them.” Devā nānubhavanti dassanāyā”ti.

2. The account of Devadatta 1.2. Devadattavatthu

When the Buddha had stayed at Anupiyā for as long as he liked, he set out wandering toward Kosambī. Atha kho bhagavā anupiyāyaṁ yathābhirantaṁ viharitvā yena kosambī tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena kosambī tadavasari. he stayed in Ghosita’s Monastery. Tatra sudaṁ bhagavā kosambiyaṁ viharati ghositārāme.

Then, while reflecting in private, Devadatta thought, Atha kho devadattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Who might I inspire to have confidence in me, so that I’d get much material support and honor?” “kaṁ nu kho ahaṁ pasādeyyaṁ, yasmiṁ me pasanne bahulābhasakkāro uppajjeyyā”ti? And it occurred to him, Atha kho devadattassa etadahosi—“Prince Ajātasattu is young and has a bright future. “ayaṁ kho ajātasattu kumāro taruṇo ceva āyatiṁ bhaddo ca. Why don’t I inspire him to have confidence in me? Yannūnāhaṁ ajātasattuṁ kumāraṁ pasādeyyaṁ. Then I’ll get much material support and honor.” Tasmiṁ me pasanne bahulābhasakkāro uppajjissatī”ti.

He put his dwelling in order, took his bowl and robes, and left for Rājagaha, Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. where he eventually arrived. Anupubbena yena rājagahaṁ tadavasari. He then transformed himself into a boy wearing a snake as a belt and appeared on Prince Ajātasattu’s lap. Atha kho devadatto sakavaṇṇaṁ paṭisaṁharitvā kumārakavaṇṇaṁ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchaṅge pāturahosi. When Ajātasattu became fearful and agitated, Atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussaṅkī utrasto. Devadatta said to him, Atha kho devadatto ajātasattuṁ kumāraṁ etadavoca—“Are you afraid of me, prince?” “bhāyasi maṁ tvaṁ, kumārā”ti?

“I am. “Āma bhāyāmi. Who are you?” Kosi tvan”ti?

“I’m Devadatta.” “Ahaṁ devadatto”ti.

“If you’re Venerable Devadatta, please appear in your own form.” “Sace kho tvaṁ, bhante, ayyo devadatto, iṅgha sakeneva vaṇṇena pātubhavassū”ti. Devadatta abandoned the form of a boy and stood in front of Ajātasattu, wearing his robes and carrying his bowl. Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi.

By means of this wonder Devadatta was able to inspire Ajātasattu to have confidence in him. Ajātasattu then attended on him morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food. Atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. Overcome by material support, honor, and praise, Atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji—Devadatta started desiring to lead the Sangha of monks. “ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti. But with the appearance of that thought, his supernormal powers disappeared. Saha cittuppādāva devadatto tassā iddhiyā parihāyi.

When the Buddha had stayed at Kosambī for as long as he liked, he set out wandering toward Rājagaha. Atha kho bhagavā kosambiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. he stayed in the Bamboo Grove, the squirrel sanctuary. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Then a number of monks went to the Buddha, bowed, sat down, Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and said, Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—“Sir, Prince Ajātasattu attends on Devadatta morning and evening, with five hundred carriages “devadattassa, bhante, ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati; and a meal offering of five hundred dishes of food.” pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti.

“Monks, don’t envy Devadatta his material support, honor, and praise. “Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha. So long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities. Yāvakīvañca, bhikkhave, devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi.

Just as a fierce dog would get even fiercer if you break a gall bladder on its nose, Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; so too, so long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities. evameva kho, bhikkhave, yāvakīvañca devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi.

The first section for recitation is finished. Paṭhamabhāṇavāro niṭṭhito.

The second section

2.1 The legal procedure of announcement 2.1. Pakāsanīyakamma

Soon afterwards the Buddha was seated giving a teaching surrounded by a large gathering of people, including the king. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti sarājikāya parisāya. Devadatta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, Atha kho devadatto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“Sir, you’re now old and close to the end of life. “jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. You should live free from bother and enjoy the happiness of meditation. Hand the Sangha of monks over to me. Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṅghaṁ nissajjatu. Let me lead the Sangha.” Ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti.

“Let it be, Devadatta, don’t think of leading the Sangha of monks.” “Alaṁ, devadatta, mā te rucci bhikkhusaṅghaṁ pariharitun”ti.

A second time Devadatta said the same thing and got the same reply. Dutiyampi kho devadatto …pe… He then said it a third time, tatiyampi kho devadatto bhagavantaṁ etadavoca—“jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṅghaṁ nissajjatu. and the Buddha replied: Ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti.

“I wouldn’t even hand the Sangha over to Sāriputta and Mogallāna, so why then to you, a wretched devourer of junk?” “Sāriputtamoggallānānampi kho ahaṁ, devadatta, bhikkhusaṅghaṁ na nissajjeyyaṁ, kiṁ pana tuyhaṁ chavassa kheḷāsakassā”ti.

Devadatta thought, Atha kho devadatto—“The Buddha disparages me in front of a gathering that includes the king as a devourer of junk, while praising Sāriputta and Mogallāna,” sarājikāya maṁ bhagavā parisāya kheḷāsakavādena apasādeti, sāriputtamoggallāneva ukkaṁsatīti—and he bowed down in anger, circumambulated the Buddha with his right side toward him, and left. kupito anattamano bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. This was the first time Devadatta had ill will toward the Buddha. Ayañcarahi devadattassa bhagavati paṭhamo āghāto ahosi.

Soon afterwards the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—

“Well then, the Sangha should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this: “tena hi, bhikkhave, saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ karotu—‘Devadatta’s character has changed. ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.’ Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti. And it should be done in this way. Evañca pana, bhikkhave, kātabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

The Buddha then addressed Sāriputta: Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi—“Well then, Sāriputta, make that announcement about Devadatta in Rājagaha.” “tena hi tvaṁ, sāriputta, devadattaṁ rājagahe pakāsehī”ti.

“In the past, sir, I have praised Devadatta in Rājagaha, “Pubbe mayā, bhante, devadattassa rājagahe vaṇṇo bhāsito—saying, ‘Godhiputta is powerful and mighty.’ ‘mahiddhiko godhiputto, mahānubhāvo godhiputto’ti. How, then, can I now make this announcement about him?” Kathāhaṁ, bhante, devadattaṁ rājagahe pakāsemī”ti?

“Didn’t you praise him truthfully “Nanu tayā, sāriputta, bhūtoyeva devadattassa rājagahe vaṇṇo bhāsito—when you said that?” ‘mahiddhiko godhiputto, mahānubhāvo godhiputto’”ti?

“I did.” “Evaṁ, bhante”ti.

“In the same way, you should make this announcement truthfully.” “Evameva kho tvaṁ, sāriputta, bhūtaṁyeva devadattaṁ rājagahe pakāsehī”ti.

“Yes, sir.” “Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.

The Buddha then addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“Well then, the Sangha should appoint Sāriputta to make that announcement about Devadatta in Rājagaha. “tena hi, bhikkhave, saṅgho sāriputtaṁ sammannatu devadattaṁ rājagahe pakāsetuṁ—‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti. And he should be appointed like this. Evañca pana, bhikkhave, sammannitabbo. First Sāriputta should be asked, Paṭhamaṁ sāriputto yācitabbo. and then a competent and capable monk should inform the Sangha: Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

When he had been appointed, Sāriputta entered Rājagaha accompanied by a number of monks. He then made that announcement about Devadatta: Sammato ca āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ rājagahaṁ pavisitvā devadattaṁ rājagahe pakāsesi—“Devadatta’s character has changed. “pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo”ti. The foolish people there, those with little faith and confidence, said, Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—“These Sakyan monastics are envious of Devadatta’s material support and honor.” “usūyakā ime samaṇā sakyaputtiyā devadattassa lābhasakkāraṁ usūyantī”ti. But the wise ones, those with faith and confidence, said, Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu—“This must be a serious matter, seeing as the Buddha has had an announcement made about Devadatta in Rājagaha.” “na kho idaṁ orakaṁ bhavissati yathā bhagavā devadattaṁ rājagahe pakāsāpetī”ti.

5. The account of Prince Ajātasattu 2.2. Ajātasattukumāravatthu

Soon afterwards Devadatta went to Prince Ajātasattu and said, Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca—“In the past, prince, people were long-lived, but now they’re short-lived. “pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā. It’s possible that you might die while still a prince. Ṭhānaṁ kho panetaṁ vijjati yaṁ tvaṁ kumārova samāno kālaṁ kareyyāsi. So then, kill your father and become the king. Tena hi tvaṁ, kumāra, pitaraṁ hantvā rājā hohi. And I’ll kill the Buddha and take his place.” Ahaṁ bhagavantaṁ hantvā buddho bhavissāmī”ti.

Ajātasattu thought, Atha kho ajātasattu kumāro—“Venerable Devadatta is powerful and mighty. He would know.” “ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto”ti—He then bound a dagger to his thigh, and while fearful and agitated, he hastily entered the royal compound in the middle of the day. ūruyā potthanikaṁ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto sahasā antepuraṁ pāvisi. The officials there saw Ajātasattu’s strange behavior Addasāsuṁ kho antepure upacārakā mahāmattā ajātasattuṁ kumāraṁ divā divassa bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ sahasā antepuraṁ pavisantaṁ; and seized him. disvāna aggahesuṁ. When they examined him, they found the dagger tied to his thigh. They asked him Te vicinantā ūruyā potthanikaṁ baddhaṁ disvāna ajātasattuṁ kumāraṁ etadavocuṁ—what he was up to. “kiṁ tvaṁ, kumāra, kattukāmosī”ti?

“I wish to kill my father.” “Pitaramhi hantukāmo”ti.

“Has anyone encouraged you?” “Kenāsi ussāhito”ti?

“Venerable Devadatta.” “Ayyena devadattenā”ti.

Some officials said, Ekacce mahāmattā evaṁ matiṁ akaṁsu—“The prince should be executed, together with Devadatta and all the monks.” “kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā”ti. Others said, Ekacce mahāmattā evaṁ matiṁ akaṁsu—“The monks shouldn’t be executed. “na bhikkhū hantabbā. They haven’t done anything wrong. Na bhikkhū kiñci aparajjhanti. The prince should be executed, together with Devadatta.” Kumāro ca hantabbo, devadatto cā”ti. Still others said, Ekacce mahāmattā evaṁ matiṁ akaṁsu—“Neither the prince nor Devadatta “na kumāro ca hantabbo, na devadatto. nor the monks should be executed. Na bhikkhū hantabbā. The king should be informed, Rañño ārocetabbaṁ. and we should do as he says.” Yathā rājā vakkhati tathā karissāmā”ti.

They took Ajātasattu with them and went to King Seniya Bimbisāra of Magadha to inform him of what had happened. Atha kho te mahāmattā ajātasattuṁ kumāraṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkamiṁsu, upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. The king said, “What do you all make of this?” “Kathaṁ, bhaṇe, mahāmattehi mati katā”ti? They told him their views. “Ekacce, deva, mahāmattā evaṁ matiṁ akaṁsu—‘kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā’ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu—‘na bhikkhū hantabbā. Na bhikkhū kiñci aparajjhanti. Kumāro ca hantabbo, devadatto cā’ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu—‘na kumāro ca hantabbo, na devadatto. Na bhikkhū hantabbā. Rañño ārocetabbaṁ. Yathā rājā vakkhati tathā karissāmā’”ti.

The king then said, “What’s this got to do with the Buddha, the Teaching, and the Sangha? “Kiṁ, bhaṇe, karissati buddho vā dhammo vā saṅgho vā? Didn’t the Buddha have an announcement made in Rājagaha as a warning: Nanu bhagavatā paṭikacceva devadatto rājagahe pakāsāpito—‘Devadatta’s character has changed. ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta’?” Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’”ti? He then fired those officials who had suggested Tattha ye te mahāmattā evaṁ matiṁ akaṁsu—to execute the prince, Devadatta, “kumāro ca hantabbo devadatto ca; and the Sangha; sabbe ca bhikkhū hantabbā”ti; te aṭṭhāne akāsi. he demoted those who had suggested Ye te mahāmattā evaṁ matiṁ akaṁsu—“na bhikkhū hantabbā; na bhikkhū kiñci aparajjhanti; to execute the prince and Devadatta; kumāro ca hantabbo devadatto cā”ti; te nīce ṭhāne ṭhapesi. and he promoted those who had suggested Ye te mahāmattā evaṁ matiṁ akaṁsu—“na kumāro ca hantabbo, na devadatto; na bhikkhū hantabbā; rañño ārocetabbaṁ; to act according to the king’s orders. yathā rājā vakkhati tathā karissāmā”ti; te ucce ṭhāne ṭhapesi.

And he said to Ajātasattu, Atha kho rājā māgadho seniyo bimbisāro ajātasattuṁ kumāraṁ etadavoca—“Why do you want to kill me?” “kissa maṁ tvaṁ, kumāra, hantukāmosī”ti?

“I want to rule, sir.” “Rajjenāmhi, deva, atthiko”ti.

“If you want to rule, the kingdom is yours.” And he handed the rulership over to the prince. “Sace kho tvaṁ, kumāra, rajjena atthiko, etaṁ te rajjan”ti ajātasattussa kumārassa rajjaṁ niyyādesi.

6. The sending of assassins 2.3. Abhimārapesana

Soon afterwards Devadatta went to Ajātasattu and said, Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca—“Great king, please order your men to kill the ascetic Gotama.” “purise, mahārāja, āṇāpehi, ye samaṇaṁ gotamaṁ jīvitā voropessantī”ti. And the king told his men, Atha kho ajātasattu kumāro manusse āṇāpesi—“Do as Venerable Devadatta says.” “yathā, bhaṇe, ayyo devadatto āha tathā kareyyāthā”ti.

Devadatta then told one man, Atha kho devadatto ekaṁ purisaṁ āṇāpesi—“Go to such and such a place where the ascetic Gotama is staying. “gacchāvuso, amukasmiṁ okāse samaṇo gotamo viharati. Kill him and return via that path.” Taṁ jīvitā voropetvā iminā maggena āgacchā”ti. On that path he stationed two men, saying, Tasmiṁ magge dve purise ṭhapesi—“Kill the man who comes along this path and return via that path.” “yo iminā maggena eko puriso āgacchati, taṁ jīvitā voropetvā iminā maggena āgacchathā”ti. On that path he stationed four men, saying, Tasmiṁ magge cattāro purise ṭhapesi—“Kill the two men who come along this path and return via that path.” “ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. On that path he stationed eight men, saying, Tasmiṁ magge aṭṭha purise ṭhapesi—“Kill the four men who come along this path and return via that path.” “ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. On that path he stationed sixteen men, saying, Tasmiṁ magge soḷasa purise ṭhapesi—“Kill the eight men who come along this path and then return.” “ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā”ti.

Soon afterwards that one man armed himself with a bow and arrows, as well as a sword and shield, and went to the Buddha. As he got close, he became fearful and agitated, standing rigidly. Atha kho so eko puriso asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato avidūre bhīto ubbiggo ussaṅkī utrasto patthaddhena kāyena aṭṭhāsi. The Buddha saw him Addasā kho bhagavā taṁ purisaṁ bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ patthaddhena kāyena ṭhitaṁ. and said, Disvāna taṁ purisaṁ etadavoca—“Come, don’t be afraid.” “ehāvuso, mā bhāyī”ti.

He then placed his sword and shield to one side, put down his bow and arrows, and went up to the Buddha. He bowed down with his head at the Buddha’s feet, and said, Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful in coming here with a malicious mind intent on murder. “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. Please forgive me so that I may restrain myself in the future.” Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“You have certainly made a mistake. You’ve been foolish, confused, and unskillful. “Taggha tvaṁ, āvuso, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. But since you acknowledge your mistake and make proper amends, I forgive you. Yato ca kho tvaṁ, āvuso, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. For this is called growth in the training of the noble ones: Vuḍḍhi hesā, āvuso, ariyassa vinaye—acknowledging a mistake, making proper amends, and undertaking restraint for the future.” yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.

The Buddha then gave him a progressive talk—Atha kho bhagavā tassa purisassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: Yadā taṁ bhagavā aññāsi kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—suffering, its origin, its end, and the path. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaheyya; so too, while he was sitting right there, he experienced the stainless vision of the Truth: evameva tassa purisassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha, Atha kho so puriso diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—“Wonderful, sir, wonderful! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—so that one with eyes might see what’s there—‘cakkhumanto rūpāni dakkhantī’ti—just so has the Buddha made the Teaching clear in many ways. evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Please accept me as a lay follower who’s gone for refuge for life.” Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

The Buddha then said to him, Atha kho bhagavā taṁ purisaṁ etadavoca—“Don’t go back along this path, go along that one.” And he sent him down a different path. “mā kho tvaṁ, āvuso, iminā maggena gaccha, iminā maggena gacchāhī”ti aññena maggena uyyojesi.

The two men thought, Atha kho te dve purisā—“Why is it taking that one man so long to arrive?” “kiṁ nu kho so eko puriso cirena āgacchatī”ti—As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. They approached him, bowed, and sat down. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. The Buddha gave them a progressive talk … Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi …pe… and they had become independent of others in the Teacher’s instruction. And they said to the Buddha, aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Wonderful, sir … “abhikkantaṁ, bhante …pe… Please accept us as lay followers who have gone for refuge for life.” upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.

The Buddha then said to them, Atha kho bhagavā te purise etadavoca—“Don’t go back along this path, go along that one.” And he sent them down a different path. “mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā”ti aññena maggena uyyojesi.

The four men … Atha kho te cattāro purisā …pe… the eight men … atha kho te aṭṭha purisā …pe… the sixteen men thought, atha kho te soḷasa purisā—“Why is it taking those eight men so long to arrive?” kiṁ nu kho te aṭṭha purisā cirena āgacchantīti—As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. They approached him, bowed, and sat down. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. The Buddha gave them a progressive talk … Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ …pe… and they had become independent of others in the Teacher’s instruction. And they said to the Buddha, aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Wonderful, sir … “abhikkantaṁ, bhante …pe… Please accept us as lay followers who have gone for refuge for life.” upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.

Atha kho bhagavā te purise etadavoca—“mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā”ti aññena maggena uyyojesi.

Soon afterwards that one man went to Devadatta and said, Atha kho so eko puriso yena devadatto tenupasaṅkami, upasaṅkamitvā devadattaṁ etadavoca—“I wasn’t able to kill him, sir. “nāhaṁ, bhante, sakkomi taṁ bhagavantaṁ jīvitā voropetuṁ; He’s powerful and mighty, that Buddha.” mahiddhiko so bhagavā mahānubhāvo”ti.

“Never mind. “Alaṁ, āvuso; There’s no need for you to kill the ascetic Gotama. mā tvaṁ samaṇaṁ gotamaṁ jīvitā voropesi. I’ll do it myself.” Ahameva samaṇaṁ gotamaṁ jīvitā voropessāmī”ti.

7. Causing the Buddha to bleed 2.4. Lohituppādakakamma

Soon afterwards the Buddha was doing walking meditation in the shade of the Vulture Peak. Tena kho pana samayena bhagavā gijjhakūṭassa pabbatassa chāyāyaṁ caṅkamati. Devadatta climbed the peak and threw down a large stone, thinking, Atha kho devadatto gijjhakūṭaṁ pabbataṁ āruhitvā mahatiṁ silaṁ pavijjhi—“With this I’ll kill the ascetic Gotama.” imāya samaṇaṁ gotamaṁ jīvitā voropessāmīti. But the stone got stuck in the junction of two outcrops. Dve pabbatakūṭā samāgantvā taṁ silaṁ sampaṭicchiṁsu. A chip flew off, striking the Buddha’s foot and causing him to bleed. Tato papatikā uppatitvā bhagavato pāde ruhiraṁ uppādesi. The Buddha looked up and said to Devadatta, Atha kho bhagavā uddhaṁ ulloketvā devadattaṁ etadavoca—“Foolish man, you’ve made much demerit. With a malicious mind intent on murder you’ve made the Buddha bleed.” “bahuṁ tayā, moghapurisa, apuññaṁ pasutaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto tathāgatassa ruhiraṁ uppādesī”ti. Soon afterwards the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—

“With a malicious mind intent on murder Devadatta has made the Buddha bleed. This is his first action with consequences in his very next life.” “idaṁ, bhikkhave, devadattena paṭhamaṁ ānantariyaṁ kammaṁ upacitaṁ, yaṁ duṭṭhacittena vadhakacittena tathāgatassa ruhiraṁ uppāditan”ti.

When the monks heard Assosuṁ kho bhikkhū—that Devadatta was trying to murder the Buddha, “devadattena kira bhagavato vadho payutto”ti. they walked back and forth on all sides of the Buddha’s dwelling, trying to protect him by reciting loudly. Te ca bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā. The Buddha heard that loud sound of recitation. Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ sajjhāyasaddaṁ. He asked Ānanda what it was, Sutvāna āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo sajjhāyasaddo”ti? and Ānanda told him. “Assosuṁ kho, bhante, bhikkhū—‘devadattena kira bhagavato vadho payutto’ti. Te ca, bhante, bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā. So eso, bhagavā, uccāsaddo mahāsaddo sajjhāyasaddo”ti. The Buddha said, “Well then, Ānanda, tell those monks in my name “Tena hānanda, mama vacanena te bhikkhū āmantehi—that the Teacher calls them.” satthā āyasmante āmantetī”ti.

Saying, “Yes, sir,” he did just that. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—“satthā āyasmante āmantetī”ti. The monks consented. They then went to the Buddha, bowed, and sat down. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. The Buddha said to them: Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca—

“It’s impossible, monks, for anyone to kill me through an act of violence. “Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. The Buddha won’t attain final extinguishment through an act of violence. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti.

It’s impossible for anyone to kill me through an act of violence. “Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. The Buddha won’t attain final extinguishment through an act of violence. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti. Go to your dwellings, monks. Gacchatha tumhe, bhikkhave, yathāvihāraṁ. I don’t need any protection.” Arakkhiyā, bhikkhave, tathāgatā”ti.

8. The letting loose of Nāḷāgiri 2.5. Nāḷāgiripesana

At that time in Rājagaha there was a fierce and man-killing elephant called Nāḷāgiri. Tena kho pana samayena rājagahe nāḷāgiri nāma hatthī caṇḍo hoti, manussaghātako. Just then Devadatta entered Rājagaha, went to the elephant stables, and said to the elephant keepers, Atha kho devadatto rājagahaṁ pavisitvā hatthisālaṁ gantvā hatthibhaṇḍe etadavoca—“We who are relatives of the king are capable of having people promoted and getting them a raise. “mayaṁ kho, bhaṇe, rājañātakā nāma paṭibalā nīcaṭṭhāniyaṁ uccaṭṭhāne ṭhapetuṁ, bhattampi vetanampi vaḍḍhāpetuṁ. So then, when the ascetic Gotama comes walking along this street, release the elephant Nāḷāgiri down it.” Tena hi, bhaṇe, yadā samaṇo gotamo imaṁ racchaṁ paṭipanno hoti, tadā imaṁ nāḷāgiriṁ hatthiṁ muñcetvā imaṁ racchaṁ paṭipādethā”ti.

“Yes, sir.” “Evaṁ, bhante”ti kho te hatthibhaṇḍā devadattassa paccassosuṁ.

Then, one morning, the Buddha robed up, took his bowl and robe, and entered Rājagaha for alms together with a number of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ rājagahaṁ piṇḍāya pāvisi. And the Buddha walked down that very street. Atha kho bhagavā taṁ racchaṁ paṭipajji. When the elephant keepers saw the Buddha coming, Addasāsuṁ kho te hatthibhaṇḍā bhagavantaṁ taṁ racchaṁ paṭipannaṁ. they released Nāḷāgiri down the same street. Disvāna nāḷāgiriṁ hatthiṁ muñcitvā taṁ racchaṁ paṭipādesuṁ. Nāḷāgiri saw the Buddha coming. Addasā kho nāḷāgiri hatthī bhagavantaṁ dūratova āgacchantaṁ. He blew his trunk, and with ears and tail bristling, he charged toward the Buddha. Disvāna soṇḍaṁ ussāpetvā pahaṭṭhakaṇṇavālo yena bhagavā tena abhidhāvi. When the monks saw Nāḷāgiri coming, Addasāsuṁ kho te bhikkhū nāḷāgiriṁ hatthiṁ dūratova āgacchantaṁ. they said to the Buddha, Disvāna bhagavantaṁ etadavocuṁ—“This elephant coming down the street is the fierce, man-killer Nāḷāgiri. “ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Please retreat, venerable sir.” Paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato”ti.

“Come, don’t be afraid. “Āgacchatha, bhikkhave, mā bhāyittha. It’s impossible for anyone to kill the Buddha through an act of violence. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. The Buddha won’t attain final extinguishment through an act of violence.” Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti.

A second time Dutiyampi kho te bhikkhū …pe… and a third time those monks said the same thing to the Buddha, tatiyampi kho te bhikkhū bhagavantaṁ etadavocuṁ—“ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato”ti. each time getting the same reply. “Āgacchatha, bhikkhave, mā bhāyittha. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti.

On that occasion people had ascended their stilt houses and even their roofs. Tena kho pana samayena manussā pāsādesupi hammiyesupi chadanesupi āruḷhā acchanti. The foolish people with little faith and confidence said, Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—“The elephant will hurt the handsome, great ascetic.” “abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhīyissatī”ti. But the wise people with faith and confidence said, Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu—“Soon the great man and the great elephant will meet in battle.” “nacirassaṁ vata, bho, nāgo nāgena saṅgāmessatī”ti.

The Buddha then pervaded Nāḷāgiri with a mind of love. Atha kho bhagavā nāḷāgiriṁ hatthiṁ mettena cittena phari. Feeling it, Nāḷāgiri lowered his trunk, went up to the Buddha, and stood in front of him. Atha kho nāḷāgiri hatthī bhagavato mettena cittena phuṭṭho soṇḍaṁ oropetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato aṭṭhāsi. And while stroking Nāḷāgiri on the forehead with his right hand, the Buddha spoke these verses: Atha kho bhagavā dakkhiṇena hatthena nāḷāgirissa hatthissa kumbhaṁ parāmasanto nāḷāgiriṁ hatthiṁ imāhi gāthāhi ajjhabhāsi—

“Do not, elephant, attack a great man; “Mā kuñjara nāgamāsado, Painful it is to attack a great man. Dukkhañhi kuñjara nāgamāsado; For a killer of a great man, Na hi nāgahatassa kuñjara, The next birth is not good. Sugati hoti ito paraṁ yato.

Don’t be intoxicated or heedless, Mā ca mado mā ca pamādo, For the heedless are not happily reborn. Na hi pamattā sugatiṁ vajanti te; Only do those things Tvaññeva tathā karissasi, That take you to a good destination.” Yena tvaṁ sugatiṁ gamissasī”ti.

Nāḷāgiri sucked the dust from the Buddha’s feet with his trunk and scattered it overhead. He then walked backward while looking at the Buddha, Atha kho nāḷāgiri hatthī soṇḍāya bhagavato pādapaṁsūni gahetvā uparimuddhani ākiritvā paṭikuṭiyova osakki, yāva bhagavantaṁ addakkhi. and returned to his stall in the elephant stables. Atha kho nāḷāgiri hatthī hatthisālaṁ gantvā sake ṭhāne aṭṭhāsi. That is how tame Nāḷāgiri had become. Tathā danto ca pana nāḷāgiri hatthī ahosi. On that occasion people chanted this verse: Tena kho pana samayena manussā imaṁ gāthaṁ gāyanti—

“Some are tamed with sticks, “Daṇḍeneke damayanti, And some with goads and whips. aṅkusehi kasāhi ca; Without stick or sword, Adaṇḍena asatthena, The great sage tamed the elephant.” nāgo danto mahesinā”ti.

And people complained and criticized Devadatta, Manussā ujjhāyanti khiyyanti vipācenti—“How evil and indiscriminate he is, this Devadatta, in trying to kill the ascetic Gotama so powerful and mighty!” “yāva pāpo ayaṁ devadatto, alakkhiko, yatra hi nāma samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vadhāya parakkamissatī”ti. Devadatta’s material support and honor declined, Devadattassa lābhasakkāro parihāyi. whereas those of the Buddha increased. Bhagavato ca lābhasakkāro abhivaḍḍhi.

9. The account of the request for the five points 2.6. Pañcavatthuyācanakathā

Because of his loss of material support and honor, Devadatta and his followers had to ask families repeatedly to get invited to meals. Tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics repeatedly ask families to get invited to meals? “kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti. Who doesn’t like nice food? Who doesn’t prefer tasty food?” Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti.

The monks heard the complaints of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can Devadatta and his followers repeatedly ask families to get invited to meals?” “kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī”ti. They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: Bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Devadatta, that you do this?” “saccaṁ kira tvaṁ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasī”ti? “It’s true, sir.” … “Saccaṁ, bhagavā”ti …pe… After rebuking him … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Well then, for monks eating among families, I’ll lay down a rule against eating in groups of more than three, for these three reasons: “tena hi, bhikkhave, bhikkhūnaṁ kulesu tikabhojanaṁ paññapessāmi tayo atthavase paṭicca—for the restraint of bad people; dummaṅkūnaṁ puggalānaṁ niggahāya; for the ease of good monks, stopping those with bad desires from creating a faction and then a schism in the Sangha; pesalānaṁ bhikkhūnaṁ phāsuvihārāya, ‘mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyun’ti; and out of compassion for families. kulānuddayāya ca. Anyone eating in a group is to be dealt with according to the rule.” Gaṇabhojane yathādhammo kāretabbo”ti.

Soon afterwards Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami, upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—“Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” “etha, mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti.

Kokālika said to Devadatta, Evaṁ vutte, kokāliko devadattaṁ etadavoca—“The ascetic Gotama is powerful and mighty. “samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. How can we achieve this?” Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti?

“Well, let’s go to the ascetic Gotama and request five things: “Etha, mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. And there are five things that lead to just that: Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti.

1. It would be good, sir, if the monks stayed in the wilderness for life, and whoever stayed near an inhabited area would commit an offense; Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.
2. if they ate only almsfood for life, and whoever accepted an invitational meal would commit an offense; Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.
3. if they wore rag-robes for life, and whoever accepted robe-cloth from a householder would commit an offense; Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.
4. if they lived at the foot of a tree for life, and whoever took shelter would commit an offense; Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.
5. if they didn’t eat fish or meat for life, and whoever did would commit an offense.’ Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

The ascetic Gotama won’t allow this. Imāni pañca vatthūni samaṇo gotamo nānujānissati. We’ll then be able to win people over with these five points.” Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmā”ti.

Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, “Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. for people have confidence in austerity.” Lūkhappasannā hi, āvuso, manussā”ti.

Devadatta and his followers then went to the Buddha, bowed, sat down, Atha kho devadatto sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and Devadatta made his request. Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā”ti. The Buddha replied, “No, Devadatta. “Alaṁ, devadatta. Those who wish may stay in the wilderness and those who wish may live near inhabited areas. Yo icchati, āraññiko hotu; yo icchati, gāmante viharatu. Those who wish may eat only almsfood and those who wish may accept invitations. Yo icchati, piṇḍapātiko hotu; yo icchati, nimantanaṁ sādiyatu. Those who wish may wear rag-robes and those who wish may accept robe-cloth from householders. Yo icchati, paṁsukūliko hotu; yo icchati, gahapaticīvaraṁ sādiyatu. I have allowed the foot of a tree as a resting place for eight months of the year, Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ; as well as fish and meat that are pure in three respects: tikoṭiparisuddhaṁ macchamaṁsaṁ—one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.” adiṭṭhaṁ, assutaṁ, aparisaṅkitan”ti.

Devadatta thought, Atha kho devadatto—“The Buddha doesn’t allow the five points.” “na bhagavā imāni pañca vatthūni anujānātī”ti—Glad and elated, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers. haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Devadatta then entered Rājagaha and won people over with the five points, Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—“mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—‘bhagavā, bhante, anekapariyāyena appicchassa …pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe… vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya …pe… yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. saying, “The ascetic Gotama doesn’t agree to them, Imāni pañca vatthūni samaṇo gotamo nānujānāti. but we practice in accordance with them.” Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti.

The foolish people with little faith and confidence said, Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—“These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. “ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino. But the ascetic Gotama is extravagant and has chosen a life of indulgence.” Samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. But the wise people who had faith and confidence complained and criticized Devadatta, Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te ujjhāyanti khiyyanti vipācenti—“How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?” “kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti.

The monks heard the criticism of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized him in the same way. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti.

They then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…

“Is it true, Devadatta, that you are doing this?” “saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

“Let it be, Devadatta, “Alaṁ, devadatta. don’t cause a schism in the Sangha. Mā te rucci saṅghabhedo. Schism in the Sangha is a serious matter. Garuko kho, devadatta, saṅghabhedo. Whoever causes a schism in a united Sangha does a bad act with effect for an eon. He’s boiled in hell for an eon. Yo kho, devadatta, samaggaṁ saṅghaṁ bhindati, kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccati. But whoever unites a divided Sangha generates the supreme merit. He rejoices in heaven for an eon. Yo ca kho, devadatta, bhinnaṁ saṅghaṁ samaggaṁ karoti, brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modati. So let it be, Devadatta, Alaṁ, devadatta. don’t cause a schism in the Sangha. Mā te rucci saṅghabhedo. It’s a serious matter.” Garuko kho, devadatta, saṅghabhedo”ti.

The second section for recitation is finished. Dutiyabhāṇavāro niṭṭhito.

The third section

3.1 The account of schism in the Sangha 3.1. Saṅghabhedakathā

On the observance day soon afterwards, Devadatta got up from his seat and distributed ballots, saying, Atha kho devadatto tadahuposathe uṭṭhāyāsanā salākaṁ gāhesi—“We have gone to the ascetic Gotama and asked for five things: “mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, ‘bhagavā, bhante, anekapariyāyena appicchassa …pe… and being energetic. vīriyārambhassa vaṇṇavādī. And there are five things that lead to just that: Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe… vīriyārambhāya saṁvattanti.

1. It would be good, sir, if the monks stayed in the wilderness for life, and whoever stayed near inhabited areas would commit an offense; Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya …pe…
2. if they were alms-collectors for life, and whoever accepted an invitation would commit an offense;
3. if they were rag-robe wearers for life, and whoever accepted robe-cloth from a householder would commit an offense;
4. if they dwelt at the foot of a tree for life, and whoever took shelter would commit an offense;
5. if they didn’t eat fish or meat for life, and whoever did would commit an offense.’ yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

The ascetic Gotama doesn’t agree to them, Imāni pañca vatthūni samaṇo gotamo nānujānāti. but we practice in accordance with them. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāma. Any monk who approves of these five things should vote in favor.” Yassāyasmato imāni pañca vatthūni khamanti, so salākaṁ gaṇhātū”ti.

On that occasion five hundred Vajjian monks from Vesālī, newly ordained and ignorant, were present. Tena kho pana samayena vesālikā vajjiputtakā pañcamattāni bhikkhusatāni navakā ceva honti appakataññuno ca. Thinking, “This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction,” they voted in favor. Te—“ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan”ti salākaṁ gaṇhiṁsu.

Then, after causing a schism in the Sangha, Devadatta left for Gayāsīsa together with the five hundred monks. Atha kho devadatto saṅghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkāmi.

Soon afterwards Sāriputta and Moggallāna went to the Buddha, bowed, sat down, Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and said, Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“Sir, Devadatta has split the Sangha and left for Gayāsīsa together with five hundred monks.” “devadatto, bhante, saṅghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkanto”ti.

“You have compassion for those five hundred newly ordained monks, don’t you? “Na hi nāma tumhākaṁ, sāriputtā, tesu navakesu bhikkhūsu kāruññampi bhavissati? Go then, Sāriputta and Moggallāna, before they’re afflicted with misfortune and disaster.” Gacchatha tumhe, sāriputtā, purā te bhikkhū anayabyasanaṁ āpajjantī”ti.

Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and went to Gayāsīsa. “Evaṁ, bhante”ti kho sāriputtamoggallānā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena gayāsīsaṁ tenupasaṅkamiṁsu.

Just then a certain monk who was standing near the Buddha was crying. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre rodamāno ṭhito hoti. The Buddha asked him why. Atha kho bhagavā taṁ bhikkhuṁ etadavoca—“kissa tvaṁ, bhikkhu, rodasī”ti? He said, “Sir, even Sāriputta and Moggallāna, the Buddha’s chief disciples, are going to Devadatta because they approve of his teaching.” “Yepi te, bhante, bhagavato aggasāvakā sāriputtamoggallānā tepi devadattassa santike gacchanti devadattassa dhammaṁ rocentā”ti.

“It’s impossible for Sāriputta and Moggallāna to approve of Devadatta’s teaching. In fact, they’ve gone to win those monks over.” “Aṭṭhānametaṁ, bhikkhu, anavakāso, yaṁ sāriputtamoggallānā devadattassa dhammaṁ roceyyuṁ, api ca te gatā bhikkhūnaṁ saññattiyā”ti.

At that time Devadatta was seated giving a teaching surrounded by a large gathering. Tena kho pana samayena devadatto mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. When Devadatta saw Sāriputta and Moggallāna coming, Addasā kho devadatto sāriputtamoggallāne dūratova āgacchante. he said to his monks, Disvāna bhikkhū āmantesi—“See how well-taught my teaching is, as even Sāriputta and Moggallāna, the ascetic Gotama’s chief disciples, are coming here “passatha, bhikkhave, yāva svākkhāto mayā dhammo, yepi te samaṇassa gotamassa aggasāvakā sāriputtamoggallānā tepi mama santike āgacchanti. because they approve of it.” Mama dhammaṁ rocentā”ti.

But Kokālika said, Evaṁ vutte, kokāliko devadattaṁ etadavoca—“Don’t trust Sāriputta and Moggallāna. “mā, āvuso devadatta, sāriputtamoggallāne vissasi. They have bad desires. They’re in the grip of bad desires.” Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

“Don’t worry. “Alaṁ, āvuso. Anyone who comes to approve of my teaching is welcome.” Svāgataṁ tesaṁ yato me dhammaṁ rocentī”ti.

Devadatta invited Venerable Sāriputta Atha kho devadatto āyasmantaṁ sāriputtaṁ upaḍḍhāsanena nimantesi—to sit on a seat half the height of his own. “ehāvuso sāriputta, idha nisīdāhī”ti. Saying, “There’s no need,” Sāriputta took another seat and sat down to one side, “Alaṁ, āvuso”ti kho āyasmā sāriputto aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi. as did Mahāmoggallāna. Āyasmāpi kho mahāmoggallāno aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi. After spending most of the night instructing, inspiring, and gladdening the monks with a teaching, Devadatta invited Sāriputta, saying Atha kho devadatto bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ sāriputtaṁ ajjhesi—“The Sangha of monks is without dullness and drowsiness. “vigatathinamiddho kho, āvuso sāriputta, bhikkhusaṅgho. Give a teaching, Sāriputta. My back is aching. I need to stretch it.” Paṭibhātu taṁ, āvuso sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī”ti.

“Yes.” “Evamāvuso”ti kho āyasmā sāriputto devadattassa paccassosi.

Devadatta then folded his upper robe in four and lay down on his right side. Atha kho devadatto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena seyyaṁ kappesi. Because he was tired, absentminded, and heedless, he fell asleep immediately. Tassa kilamantassa muṭṭhassatissa asampajānassa muhuttakeneva niddā okkami.

Venerable Sāriputta then used the wonder of mind reading to instruct those monks, Atha kho āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. and Venerable Mahāmoggallāna used the wonder of supernormal powers to the same effect. Āyasmā mahāmoggallāno iddhipāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. While they were being instructed like this, they experienced the stainless vision of the Truth: Atha kho tesaṁ bhikkhūnaṁ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

And Sāriputta addressed them: Atha kho āyasmā sāriputto bhikkhū āmantesi—“We’re going to the Buddha. “gacchāma mayaṁ, āvuso, bhagavato santike. Whoever approves of the teaching of the Buddha should come along.” Yo tassa bhagavato dhammaṁ rocesi so āgacchatū”ti. Sāriputta and Moggallāna then went to the Bamboo Grove accompanied by those five hundred monks. Atha kho sāriputtamoggallānā tāni pañcabhikkhusatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu.

In the meantime Kokālika woke up Devadatta, saying, Atha kho kokāliko devadattaṁ uṭṭhāpesi—“Get up, Devadatta, your monks are being led away by Sāriputta and Moggallāna. “uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi. Didn’t I tell you Nanu tvaṁ, āvuso devadatta, mayā vutto—not to trust Sāriputta and Moggallāna? ‘mā, āvuso devadatta, sāriputtamoggallāne vissāsi. Didn’t I say that they have bad desires, that they are in the grip of bad desires?” Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā’”ti? And Devadatta vomited hot blood right there. Atha kho devadattassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.

Sāriputta and Moggallāna then went to the Buddha, bowed, sat down, Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdisuṁ. and said, Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“Sir, may we reordain the monks who supported the schism?” “sādhu, bhante, bhedakānuvattakā bhikkhū puna upasampajjeyyun”ti.

“Let it be, Sāriputta, “Alaṁ, sāriputta. don’t think of reordaining the monks who supported the schism. Mā te rucci bhedakānuvattakānaṁ bhikkhūnaṁ puna upasampadā. Instead, have them confess a serious offense. Tena hi tvaṁ, sāriputta, bhedakānuvattake bhikkhū thullaccayaṁ desāpehi. And Devadatta, how did he treat you?” Kathaṁ pana te, sāriputta, devadatto paṭipajjī”ti?

“Just as you, sir, spend most of the night instructing, inspiring, and gladdening the monks with a teaching, and then invite me, saying, “Yatheva, bhante, bhagavā bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā maṁ ajjhesati—‘The Sangha of monks is without dullness and drowsiness. ‘vigatathinamiddho kho, sāriputta, bhikkhusaṅgho; Give a teaching, Sāriputta. My back is aching. I need to stretch it,’ paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī’ti. that’s how Devadatta treated us.” Evameva kho, bhante, devadatto paṭipajjī”ti.

The Buddha then addressed the monks: Atha kho bhagavā bhikkhū āmantesi—

“Once upon a time there was a great lake in a wilderness area “bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. with elephants living nearby. Taṁ nāgā upanissāya vihariṁsu. After plunging into the lake, they pulled up lotus roots and tubers with their trunks. They gave them a good rinse to remove the mud, before chewing and swallowing them. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, suvikkhālitaṁ vikkhāletvā, akaddamaṁ saṅkhāditvā ajjhoharanti. That gave them beauty and strength. Tesaṁ taṁ vaṇṇāya ceva hoti, balāya ca. And they didn’t die or experience death-like suffering because of that. Na ca tatonidānaṁ maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ.

Then the baby elephants tried to imitate those great elephants. Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā. After plunging into the lake, they pulled up lotus roots and tubers with their trunks. But they didn’t give them a good rinse to remove the mud, and so they chewed and swallowed them while muddy. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, na suvikkhālitaṁ vikkhāletvā, sakaddamaṁ saṅkhāditvā, ajjhoharanti. That didn’t give them any beauty or strength. Tesaṁ taṁ neva vaṇṇāya hoti, na balāya. And they died or experienced death-like suffering because of that. Tatonidānañca maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Just so, by imitating me, Devadatta will die miserably. Evameva kho, bhikkhave, devadatto mamānukrubbaṁ kapaṇo marissatīti.

‘While the great being removes the earth, Mahāvarāhassa mahiṁ vikrubbato, Eats the tuber, and is alert in the rivers, Bhisaṁ ghasānassa nadīsu jaggato; He’s like a baby elephant that’s eaten mud: Bhiṅkova paṅkaṁ abhibhakkhayitvā, By imitating me, he’ll die miserably.’ Mamānukrubbaṁ kapaṇo marissatīti.

11. Upāli’s questions 3.2. Upālipañhā

On one occasion Upāli went to the Buddha, bowed, sat down, Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—“Sir, we speak of ‘fracture in the Sangha’. “saṅgharāji saṅgharājīti, bhante, vuccati. But how is there a fracture in the Sangha, yet not a schism in the Sangha? Kittāvatā nu kho, bhante, saṅgharāji hoti, no ca saṅghabhedo? And how is there both a fracture and a schism in the Sangha?” Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti?

• “If, Upāli, there is one monk on one side and two on the other, and a fourth makes the proclamation and distributes ballots, saying, “Ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. then this is a fracture in the Sangha, but not a schism in the Sangha. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
• If there are two monks on one side and two on the other, and a fifth makes the proclamation and distributes ballots, saying, Ekato, upāli, dve honti, ekato dve, pañcamo anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. then this is a fracture in the Sangha, but not a schism in the Sangha. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
• If there are two monks on one side and three on the other, and a sixth makes the proclamation and distributes ballots, saying, Ekato, upāli, dve honti, ekato tayo, chaṭṭho anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. then this is a fracture in the Sangha, but not a schism in the Sangha. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
• If there are three monks on one side and three on the other, and a seventh makes the proclamation and distributes ballots, saying, Ekato, upāli, tayo honti, ekato tayo, sattamo anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. then this is a fracture in the Sangha, but not a schism in the Sangha. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
• If there are three monks on one side and four on the other, and an eighth makes the proclamation and distributes ballots, saying, Ekato, upāli, tayo honti, ekato cattāro, aṭṭhamo anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. then this is a fracture in the Sangha, but not a schism in the Sangha. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
• But if there are four monks on one side and four on the other, and a ninth makes the proclamation and distributes ballots, saying, Ekato, upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. then this is both a fracture in the Sangha and also a schism in the Sangha. Evaṁ kho, upāli, saṅgharāji ceva hoti saṅghabhedo ca.

• If there are nine or more monks, then this is both a fracture in the Sangha and also a schism in the Sangha. Navannaṁ vā, upāli, atirekanavannaṁ vā saṅgharāji ceva hoti saṅghabhedo ca.

A nun cannot cause a schism in the Sangha, even if she makes an effort to do so. A trainee nun, Na kho, upāli, bhikkhunī saṅghaṁ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṅghaṁ bhindati …pe… a novice monk, a novice nun, a male lay follower, or a female lay follower cannot cause a schism in the Sangha, even if she makes an effort to do so. na sāmaṇero saṅghaṁ bhindati, na sāmaṇerī saṅghaṁ bhindati, na upāsako saṅghaṁ bhindati, na upāsikā saṅghaṁ bhindati, api ca bhedāya parakkamati.

Only a monk of regular standing, one who belongs to the same Buddhist sect and is present within the same monastery zone, can cause a schism in the Sangha.” Bhikkhu kho, upāli, pakatatto, samānasaṁvāsako, samānasīmāyaṁ ṭhito, saṅghaṁ bhindatī”ti.

“Sir, we speak of ‘schism in the Sangha’. “Saṅghabhedo saṅghabhedoti, bhante, vuccati. But how is there a schism in the Sangha?” Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti?

1. “Take the case when monks proclaim what’s contrary to the Teaching as being in accordance with it. “Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti.
2. They proclaim what’s in accordance with the Teaching as contrary to it. Dhammaṁ adhammoti dīpenti.
3. They proclaim what’s contrary to the Monastic Law as being in accordance with it. Avinayaṁ vinayoti dīpenti.
4. They proclaim what’s in accordance with the Monastic Law as contrary to it. Vinayaṁ avinayoti dīpenti.
5. They proclaim what hasn’t been spoken by the Buddha as spoken by him. Abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti.
6. They proclaim what’s been spoken by the Buddha as not spoken by him. Bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti.
7. They proclaim what wasn’t practiced by the Buddha as practiced by him. Anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti.
8. They proclaim what was practiced by the Buddha as not practiced by him. Āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti.
9. They proclaim what wasn’t laid down by the Buddha as laid down by him. Apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti.
10. They proclaim what was laid down by the Buddha as not laid down by him. Paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.
11. They proclaim a non-offense as an offense. Anāpattiṁ āpattīti dīpenti.
12. They proclaim an offense as a non-offense. Āpattiṁ anāpattīti dīpenti.
13. They proclaim a light offense as heavy. Lahukaṁ āpattiṁ garukā āpattīti dīpenti.
14. They proclaim a heavy offense as light. Garukaṁ āpattiṁ lahukā āpattīti dīpenti.
15. They proclaim a curable offense as incurable. Sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti.
16. They proclaim an incurable offense as curable. Anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti.
17. They proclaim a grave offense as minor. Duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti.
18. They proclaim a minor offense as grave. Aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti.

If, based on any of these eighteen grounds, they pull away and separate, and they do the observance-day ceremony, the invitation ceremony, or legal procedures of the Sangha separately, then there is a schism in the Sangha.” Te imehi aṭṭhārasahi vatthūhi apakassanti, avapakassanti, āveniṁ uposathaṁ karonti, āveniṁ pavāraṇaṁ karonti, āveniṁ saṅghakammaṁ karonti. Ettāvatā kho, upāli, saṅgho bhinno hotī”ti.

“Sir, we speak of ‘unity in the Sangha’. “Saṅghasāmaggī saṅghasāmaggīti, bhante, vuccati. But how is there unity in the Sangha?” Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti?

1. “Take the case when monks proclaim what’s contrary to the Teaching as such. “Idhupāli, bhikkhū adhammaṁ adhammoti dīpenti.
2. They proclaim what’s in accordance with the Teaching as such. Dhammaṁ dhammoti dīpenti.
3. They proclaim what’s contrary to the Monastic Law as such. Avinayaṁ avinayoti dīpenti.
4. They proclaim what’s in accordance with the Monastic Law as such. Vinayaṁ vinayoti dīpenti.
5. They proclaim what hasn’t been spoken by the Buddha as such. Abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti.
6. They proclaim what’s been spoken by the Buddha as such. Bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti.
7. They proclaim what wasn’t practiced by the Buddha as such. Anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti.
8. They proclaim what was practiced by the Buddha as such. Āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti.
9. They proclaim what wasn’t laid down by the Buddha as such. Apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.
10. They proclaim what was laid down by the Buddha as such. Paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti.
11. They proclaim a non-offense as such. Anāpattiṁ anāpattīti dīpenti.
12. They proclaim an offense as such. Āpattiṁ āpattīti dīpenti.
13. They proclaim a light offense as light. Lahukaṁ āpattiṁ lahukā āpattīti dīpenti.
14. They proclaim a heavy offense as heavy. Garukaṁ āpattiṁ garukā āpattīti dīpenti.
15. They proclaim a curable offense as curable. Sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpenti.
16. They proclaim an incurable offense as incurable. Anavasesaṁ āpattiṁ anavasesā āpattīti dīpenti.
17. They proclaim a grave offense as grave. Duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti.
18. They proclaim a minor offense as minor. Aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti.

If, based on any of these eighteen grounds, they don’t pull away or separate, and they don’t do the observance-day ceremony, the invitation ceremony, or legal procedures of the Sangha separately, Te imehi aṭṭhārasahi vatthūhi na apakassanti, na avapakassanti, na āveniṁ uposathaṁ karonti, na āveniṁ pavāraṇaṁ karonti, na āveniṁ saṅghakammaṁ karonti. then there is unity in the Sangha.” Ettāvatā kho, upāli, saṅgho samaggo hotī”ti.

“Might one who causes a schism in the Sangha be irredeemably destined to an eon in hell?” “Siyā nu kho, bhante, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti?

“He might.” “Siyā, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti.

“Might one who causes a schism in the Sangha not be irredeemably destined to an eon in hell?” “Siyā pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti?

“He might.” “Siyā, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti.

Schismatics destined to hell

“What sort of person who causes a schism in the Sangha is irredeemably destined to an eon in hell?” “Katamo pana, bhante, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti?

“In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it. “Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti. He has the view that what he says is illegitimate and the view that the schism is illegitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, Tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he’s irredeemably destined to an eon in hell. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. He has the view that what he says is illegitimate, but the view that the schism is legitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, Tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. He has the view that what he says is illegitimate, but is unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, Tasmiṁ adhammadiṭṭhi, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. He has the view that what he says is legitimate, but the view that the schism is illegitimate … Tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi …pe… tasmiṁ dhammadiṭṭhi bhede dhammadiṭṭhi. He has the view that what he says is legitimate, but is unsure about the schism … Tasmiṁ dhammadiṭṭhi bhede vematiko. He is unsure about what he says, but has the view that the schism is illegitimate … Tasmiṁ vematiko bhede adhammadiṭṭhi. He is unsure about what he says, but has the view that the schism is legitimate … Tasmiṁ vematiko bhede dhammadiṭṭhi. He is unsure about what he says and is unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, Tasmiṁ vematiko bhede vematiko vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

Again, a monk proclaims what’s in accordance with the Teaching as contrary to it, Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti …pe… what’s contrary to the Monastic Law as being in accordance with it, avinayaṁ vinayoti dīpeti … what’s in accordance with the Monastic Law as contrary to it, vinayaṁ avinayoti dīpeti … what hasn’t been spoken by the Buddha as spoken by him, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti … what’s been spoken by the Buddha as not spoken by him, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti … what wasn’t practiced by the Buddha as practiced by him, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti … what was practiced by the Buddha as not practiced by him, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti … what wasn’t laid down by the Buddha as laid down by him, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti … what was laid down by the Buddha as not laid down by him, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti … a non-offense as an offense, anāpattiṁ āpattīti dīpeti … an offense as a non-offense, āpattiṁ anāpattīti dīpeti … a light offense as heavy, lahukaṁ āpattiṁ garukā āpattīti dīpeti … a heavy offense as light, garukaṁ āpattiṁ lahukā āpattīti dīpeti … a curable offense as incurable, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti … an incurable offense as curable, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti … a grave offense as minor, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti … or a minor offense as grave. aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti … He has the view that what he says is illegitimate and the view that the schism is illegitimate. … tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi …pe… He has the view that what he says is illegitimate, but the view that the schism is legitimate. … tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi … He has the view that what he says is illegitimate, but is unsure about the schism. … tasmiṁ adhammadiṭṭhi, bhede vematiko … He has the view that what he says is legitimate, but the view that the schism is illegitimate. … tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi … tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi … He has the view that what he says is legitimate, but is unsure about the schism. … tasmiṁ dhammadiṭṭhi, bhede vematiko … He is unsure about what he says, but has the view that the schism is illegitimate. … tasmiṁ vematiko, bhede adhammadiṭṭhi … He is unsure about what he says, but has the view that the schism is legitimate. … tasmiṁ vematiko, bhede dhammadiṭṭhi … He is unsure about what he says and unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, tasmiṁ vematiko, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell.” Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti.

Schismatics not destined to hell

“What sort of person who causes a schism in the Sangha isn’t irredeemably destined to an eon in hell?” “Katamo pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti?

“In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it. “Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti. He has the view that what he says is legitimate and the view that the schism is legitimate. He doesn’t misrepresent his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he’s not irredeemably destined to an eon in hell. Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho.

Again, a monk proclaims what’s in accordance with the Teaching as contrary to it … Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti …pe… or a minor offense as grave. duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti. He has the view that what he says is legitimate and the view that the schism is legitimate. He doesn’t misrepresent his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying, Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ ‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. When such a person causes a schism in the Sangha, he too isn’t irredeemably destined to an eon in hell.” Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti.

The third section for recitation is finished. Tatiyabhāṇavāro niṭṭhito.

The seventh chapter on schism in the Sangha is finished. Saṅghabhedakakkhandhako sattamo.

The chapter on schism in the Sangha is finished. Saṅghabhedakakkhandhako niṭṭhito.