Khandaka 17

Vinaya Pitaka - Monastic Rules

Khandaka 17 (Culavagga 7) - Schism

Translated from the Pali by I.B. Horner.

1 At one time the Awakened One, the Lord, was staying at Anupiyā. Anupiyā is a little town of the Mallas. Now at that time many distinguished Sakyan young men had gone forth in imitation of the Lord who had gone forth. Now at that time Mahānāma the Sakyan and Anuruddha the Sakyan were two brothers. Anuruddha the Sakyan was delicately nurtured. He had three palaces, one for the cold weather, one for the hot, one for the rains. Being waited on for four months in the palace for the rains by female musicians, he did not come down from that palace. Then it occurred to Mahānāma the Sakyan: "At present many distinguished Sakyan young men have gone forth in imitation of the Lord who has gone forth, but no one from our family has gone forth from home into homelessness. Suppose I should go forth, or Anuruddha?" Then Mahānāma the Sakyan approached Anuruddha the Sakyan; having approached, he spoke thus to Anuruddha the Sakyan: "At present, dear Anuruddha, many distinguished Sakyan young men … but no one from our family has gone forth from home into homelessness. Well now, either you go forth or I will go forth."

"But I have been delicately nurtured, I am not able to go forth from home into homelessness. You go forth."

"Come along, dear Anuruddha, I will instruct you in what belongs to the household life. First the fields have to be ploughed; having had them ploughed they must be sown; having had them sown water must be led in to them; having had water led in to them the water must be led away; having led the water away you must have the weeds dug up; having had the weeds dug up you must get the crop reaped; having had the crop reaped you must have it harvested; having had it harvested you must have it made into stooks; having had it made into stooks you must have it threshed; having had it threshed you must have the straw winnowed; having had the straw winnowed you must have the chaff winnowed; having had the chaff winnowed you must have it sifted; having had it sifted you must have it brought in; having had it brought in it is to be done just the same the next year, and it is to be done just the same the next year."

"The operations do not stop, no end to the operations is to be seen. When will the operations stop? When will an end to the operations be seen? When will we, possessed of and provided with the fivefold strand of sense pleasures, amuse ourselves unconcernedly?"

"But, dear Anuruddha, the operations do not stop, no end to the operations is to be seen. Even when our fathers and grandfathers passed away the operations were not stopped."

"Well now, you understand just what belongs to the household life. I will go forth from home into homelessness."

2 Then Anuruddha the Sakyan approached his mother; having approached, he spoke thus to his mother: "I, mother, want to go forth from home into homelessness. Consent to my going forth from home into homelessness." When he had spoken thus, the mother of Anuruddha the Sakyan spoke thus to Anuruddha the Sakyan:

"You two boys, dear Anuruddha, are dear to me, beloved, agreeable. In the case of your death I would be unwillingly separated from you. So how can I, while you are still living, allow a going forth from home into homelessness?" And a second time … And a third time Anuruddha the Sakyan spoke thus to his mother: … the mother of Anuruddha the Sakyan spoke thus to Anuruddha the Sakyan: " … how can I, while you are still living, allow a going forth from home into homelessness?"

3 Now at that time Bhaddiya the Sakyan chieftain was ruling over the Sakyans and was a friend of Anuruddha the Sakyan. Then the mother of Anuruddha the Sakyan thinking: "Now this Bhaddiya … is a friend of Anuruddha; he will not be able to go forth from home into homelessness," spoke thus to Anuruddha the Sakyan: "If, dear Anuruddha, Bhaddiya the Sakyan chieftain goes forth from home into homelessness you can go forth likewise."

Then Anuruddha the Sakyan approached Bhaddiya the Sakyan chieftain; having approached, he spoke thus to Bhaddiya the Sakyan chieftain: "My going forth, friend, is dependent on yours."

"If your going forth, friend, is dependent on mine, let it be independent. I, with you … Go forth according to your wish."

"Come, friend, we will both go forth from home into homelessness."

"I, friend, am not able to go forth from home into homelessness. Whatever else I am able to do for you, that will I do. You go forth."

"My mother, friend, spoke thus to me: ‘If, dear Anuruddha, Bhaddiya the Sakyan chieftain goes forth from home into homelessness, you can go forth likewise.’ But, friend, these words were spoken by you: ‘If your going forth is dependent on mine, let it be independent. I, with you … Go forth according to your wish.’ Come, friend, we will both go forth from home into homelessness."

4 Now at that time people were speakers of truth, pledged to the truth. Then Bhaddiya the Sakyan chieftain spoke thus to Anuruddha the Sakyan: "Wait, friend, for seven years. After seven years we will both go forth from home into homelessness."

"Seven years are too long, friend, I am not able to wait for seven years."

"Wait, friend, for six years … live … four … three … two years … for one year."

"One year is too long, friend, I am not able to wait one year."

"Wait, friend, for seven months. After seven months we will both go forth from home into homelessness."

"Seven months are too long, friend, I am not able to wait seven months."

"Wait, friend, for six … five … four … three … two months … one month … for half a month, after half a month we will both go forth from home into homelessness."

"Half a month is too long, friend, I am not able to wait half a month."

"Wait, friend, for seven days until I hand over the kingdom to my sons and brothers."

"Seven days are not too long, friend, I will wait."

5 Then Bhaddiya the Sakyan chieftain and Anuruddha and Ānanda and Bhagu and Kimbila and Devadatta with Upāli the barber as the seventh, as they had often previously gone out to a ground in a pleasure grove with a fourfold army, so did they (now) go out with a fourfold army. Having gone far, having sent back the army, having passed into other territory, having taken off their ornaments, having tied them up into a bundle with their upper robes, they spoke thus to Upāli the barber: "Come, good Upāli, return, this will be enough for your livelihood." Then it occurred to Upāli the barber as he was going back: "The Sakyans are fierce. Thinking: ‘This one has made the young men come forth,’ they may even kill me. But if these young Sakyan men will go forth from home into homelessness, why should not I?"

Having loosened the bundle, having hung the goods up on a tree, and having said: "Whoever sees it, it is given (to him), let him take it," he approached the young Sakyan men. These young Sakyan men saw Upāli the barber coming in the distance; having seen him, then spoke thus to Upāli the barber: "Why have you, good Upāli, returned?"

"Now, it occurred to me, young gentlemen, as I was going back, ‘The Sakyans are fierce … they may even kill me. But if these young Sakyan men will go forth from home into homelessness, why should not I?’ So I, young gentlemen, having loosened the bundle … ‘ … let him take it,’ returned again from there."

"You did well, good Upāli, in that you did not go back. The Sakyans are fierce … they might even have killed you."

6 Then these young Sakyan men, taking Upāli the barber, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these young Sakyan men spoke thus to the Lord:

"We, Lord, are Sakyans, we are proud. Lord, this barber, Upāli, has been our attendant for a long time. May the Lord let him go forth first. We will greet him, rise up before him, salute him with joined palms, and do the proper duties. Thus will the Sakyan pride be humbled in us Sakyans."

7 Then the Lord let Upāli the barber go forth first, and afterwards these young Sakyan men. Then the venerable Bhaddiya within one year realised the threefold knowledge, the venerable Anuruddha obtained deva-sight, the venerable Ānanda realised the fruit of stream attainment, Devadatta acquired ordinary psychic power.

8 Now at that time the venerable Bhaddiya, dwelling in a forest and at the root of a tree and in an empty place, constantly uttered this utterance: "Ah, what happiness! Ah, what happiness!" Then several monks approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord:

"Lord, the venerable Bhaddiya, dwelling in a forest utters this utterance: ‘Ah, what happiness! Ah, what happiness!’ Doubtless, Lord, the venerable Bhaddiya fares the Brahma-faring dissatisfied, and (although) dwelling in a forest and at the root of a tree and in an empty place, he utters this utterance, ‘Ah, what happiness! Ah, what happiness!’ while he is recalling the former joys of kingship."

9 Then the Lord addressed a certain monk, saying: "Come you, monk, in my name address the monk Bhaddiya saying: ‘The Teacher, reverend Bhaddiya, is summoning you’."

"Very well, Lord," and that monk, having answered the Lord in assent, approached the venerable Bhaddiya; having approached, he spoke thus to the venerable Bhaddiya: "The Teacher, reverend Bhaddiya, is summoning you."

"Very well, your reverence," and the venerable Bhaddiya, having answered that monk in assent, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. The Lord spoke thus to the venerable Bhaddiya as he was sitting down at a respectful distance: "Is it true, as is said, that you, Bhaddiya, dwelling in a forest and at the root of a tree and in an empty place, are constantly uttering this utterance, ‘Ah, what happiness! Ah, what happiness!’?"

"Yes, Lord."

"What circumstances were you, Bhaddiya, taking into account when, dwelling in a forest and at the root of a tree and in an empty place, you constantly uttered this utterance, ‘Ah, what happiness! Ah, what happiness!’?"

"Formerly, Lord, when I was a ruler there was a fully appointed guard both within my private quarters and outside my private quarters, there was a fully appointed guard both within the town and outside the town, and there was a fully appointed guard within the country districts. But I, Lord, although being guarded and warded thus, dwelt afraid, anxious fearful, alarmed. But now I, Lord, dwelling in a forest and at the root of a tree and in an empty place, am unafraid, not anxious, not fearful, not alarmed. I am unconcerned, unruffled, dependent on others, with a mind become as a wild creature’s. This, Lord, was the circumstance I was taking into account when, dwelling in a forest and at the root of a tree and in an empty place, I constantly uttered this utterance, ‘Ah, what happiness! Ah, what happiness!’"

Then the Lord, having understood this matter, at that time uttered this utterance:

10 "In whom there inly lurk no spites,
Who has overcome becoming and not becoming thus or thus,
Him, gone past fear, blissful, sorrowless,
The devas do not win to see."

11 Then the Lord, having stayed at Anupiyā for as long as he found suiting, set out on almstour for Kosambī. Gradually, walking on tour, he arrived at Kosambī. The Lord stayed there at Kosambī in Ghosita’s monastery. Then as Devadatta was meditating in private a reasoning arose in his mind thus: "Whom now could I please, so that because he is pleased with me, much gain and honour would accrue (to me)?" Then it occurred to Devadatta: "This Prince Ajatāsattu is young and also has an auspicious future. What now if I were to make Prince Ajatāsattu pleased, so that because he is pleased with me, much gain and honour would accrue (to me)?"

12 Then Devadatta, having packed away his lodging, taking his bowl and robe, set out for Rājagaha; in due course he arrived at Rājagaha. Then Devadatta, having thrown off his own form, having assumed the form of a young boy clad in a girdle of snakes, became manifest in Prince Ajatāsattu’s lap. Then Prince Ajatāsattu was afraid, anxious, fearful, alarmed. Then Devadatta spoke thus to Prince Ajatāsattu: "Are you, prince, afraid of me?"

"Yes, I am afraid. Who are you?"

"I am Devadatta."

"If you, honoured sir, are really master Devadatta, please become manifest in your own form." Then Devadatta, having thrown off the young boy’s form, stood, wearing his outer cloak and (other) robes and carrying his bowl, before Prince Ajatāsattu. Then Prince Ajatāsattu, greatly pleased with this wonder of psychic power on Devadatta’s part, morning and evening went to wait on him with five hundred chariots, and five hundred offerings of rice cooked in milk were brought as a gift of food. Then there arose to Devadatta, overcome by gains, honours and fame, his mind obsessed by them, some such longing as this: "It is I who will lead the Order of monks." But at the very occurrence of this thought Devadatta declined in his psychic power.

13 Now at that time Kakudha the Koliyan, the venerable Moggallāna the Great’s attendant, had just died and had arisen in a certain mind-made body, and such was the reinstatement of his individuality that it was like two or three Magadhan village fields, yet even with that reinstatement of individuality he injured neither himself nor another. Then Kakudha the young deva approached the venerable Moggallāna the Great; having approached, having greeted the venerable Moggallāna the Great, he stood at a respectful distance. As he was standing at a respectful distance, the young deva Kakudha spoke thus to the venerable Moggallāna the Great:

"To Devadatta, honoured sir, overcome by gains, honours and fame, his mind obsessed by them, some such longing as this arose: ‘It is I who will lead the Order of monks’. But, honoured sir, at the very occurrence of this thought Devadatta declined in his psychic power." Thus spoke Kakudha the young deva. Having spoken thus, having greeted the venerable Moggallāna the Great, keeping his right side towards him he vanished then and there.

14Then the venerable Moggallāna the Great approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Moggallāna the Great spoke thus to the Lord:

"Kakudha the Koliyan, Lord, my attendant, has just died and has arisen in a certain mind-made body … Then Kakudha the young deva approached me … keeping his right side towards me, he vanished then and there."

15 "But, Moggallāna, does Kakudha the young deva so compass your mind with his mind for you to know that whatever Kakudha the young deva says, all that is so and not otherwise?"

"Lord, Kakudha the young deva so compasses my mind with his mind for me to know that whatever Kakudha the young deva says, all that is so and not otherwise."

"Mind what you say, Moggallāna, mind what you say, Moggallāna. This foolish man will now betray himself, by himself.

16-20 "Moggallāna, these five teachers are found in the world. What five?

"This is a case, Moggallāna, when some teacher, not pure in moral habit, pretends ‘I am pure in moral habit,’ and he says, ‘My moral habit is pure, clean, untarnished.’ Disciples know this about him: ‘This worthy teacher, not pure in moral habit pretends … untarnished.’ But they think: ‘If we should tell this to householders, he would not like it, and how could we carry out what he would not like? Moreover he consents to (accept) the requisites of robes, almsfood, lodgings and medicines for the sick. Whatever anyone shall do, even by that shall he be known.’ Moggallāna, disciples protect such a teacher in regard to moral habit and such a teacher expects protection from disciples in regard to moral habit.

"And again, Moggallāna, this is a case when some teacher, not pure in mode of livelihood, pretends … … not pure in teaching of dhamma, pretends … not pure in exposition … not pure in knowledge and vision, pretends … Moggallāna, disciples protect such a teacher in regard to knowledge and vision, and such a teacher expects protection from disciples in regard to knowledge and vision. These, Moggallāna, are the five teachers found in the world.

21 "But I, Moggallāna, am pure in moral habit, I acknowledge that I am pure in moral habit, that my moral habit is pure, clean, untarnished. And disciples do not protect me in regard to moral habit and I do not expect protection from disciples in regard to moral habit. I am pure in mode of livelihood … I am pure in dhamma teaching … I am pure in exposition … I am pure in knowledge and vision. I acknowledge that I am pure in knowledge and vision, that my knowledge and vision are pure, clean, untarnished. And disciples do not protect me in regard to knowledge and vision, and I do not expect protection from disciples in regard to knowledge and vision."

22 Then the Lord, having stayed at Kosambī for as long as he found suiting, set out on a tour for Rājagaha. Gradually, walking on tour, he arrived at Rājagaha. The Lord stayed there at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Then several monks approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord:

"Prince Ajatāsattu, Lord, goes morning and evening to wait on Devadatta with five hundred chariots, and five hundred offerings of rice cooked in milk are brought as a gift of food."

"Do not, monks, envy Devadatta’s gains and honours and fame. For as long, monks, as Prince Ajatāsattu goes morning and evening to wait on Devadatta with five hundred chariots and (as long as) five hundred offerings of rice cooked in milk are brought as a gift of food, there may be expected for Devadatta decline in skilled mental states, not growth.

23 It is as if, monks, they were to throw a bladder at a fierce dog’s nose—as that dog, monks, would become much fiercer, even so, monks, for as long as Prince Ajatāsattu goes morning and evening … there may be expected for Devadatta decline in skilled mental states, not growth.

24 Devadatta’s gains, honours and fame bring about his own hurt, Devadatta’s gains, honour and fame bring about his destruction.

25As, monks, a plantain bears fruit to its own hurt, bears fruit to its destruction, even so, monks, do Devadatta’s gains, honours and fame bring about his own hurt, do Devadatta’s gains, honours and fame bring about his destruction.

26As, monks, a bamboo bears fruit to its own hurt … even so, monks, do Devadatta’s gains, honours and fame bring about … his destruction. …

27 … a reed bears fruit to its own hurt … even so, monks, do Devadatta’s gains, honours and fame bring about … his destruction.

28As, monks, a she-mule conceives to her own hurt, conceives to her destruction, even so, monks, do Devadatta’s gains, honours and fame bring about … his destruction.

29 "Truly its fruit the plantain does destroy,
Its fruit the bamboo, its fruit the reed;
So honour does destroy the fool,
Just as its embryo the mule."

30 Told is the First Portion for Repeating.

31 Now at that time the Lord was sitting down teaching dhamma surrounded by a large company, by a company which included the king. Then Devadatta, rising from his seat, having arranged his upper robe over one shoulder, having saluted the Lord with joined palms, spoke thus to the Lord: "Lord, the Lord is now old, worn, stricken in years, he has lived his span and is at the close of his life; Lord, let the Lord now be content to live devoted to abiding in ease here and now, let him hand over the Order of monks to me. It is I who will lead the Order of monks."

"Enough, Devadatta, please do not lead the Order of monks."

32And a second time … And a third time Devadatta spoke thus to the Lord: "Lord, the Lord is now old, worn, stricken in years … It is I who will lead the Order of monks."

33"I, Devadatta, would not hand over the Order of monks even to Sāriputta and Moggallāna. How then could I to you, a wretched one to be vomited like spittle?"

Then Devadatta, thinking: "The Lord in an assembly which included a king disparaged me by (using) the term, ‘one to be vomited like spittle,’ while he extolled Sāriputta and Moggallāna," angry, displeased, having greeted the Lord, departed keeping his right side towards him.

And this was the first time that Devadatta felt malice towards the Lord.

34 Then the Lord addressed the monks, saying: "Well then, monks, let the Order carry out a (formal) act of Information against Devadatta in Rājagaha to the effect that whereas Devadatta’s nature was formerly of one kind, now it is of another kind; and that whatever Devadatta should do by gesture and by voice, in that neither the Awakened One nor dhamma nor the Order should be seen but in that only Devadatta should be seen. And thus, monks, should it be carried out: The Order should be informed by an experienced, competent monk, saying:

35 ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, let the Order carry out an act of Information against Devadatta in Rājagaha, to the effect that whereas Devadatta’s nature was formerly of one kind, now it is of another kind, and that whatever Devadatta should do … in that only Devadatta should be seen. This is the motion.

36Honoured sirs, let the Order listen to me. The Order is carrying out the (formal) act of Information against Devadatta in Rājagaha, to the effect that … in that only Devadatta should be seen. If the carrying out of the (formal) act of Information against Devadatta in Rājagaha to the effect that … in that only Devadatta should be seen is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. The (formal) act of Information against Devadatta in Rājagaha to the effect that …

37 … in that only Devadatta should be seen is carried out by the Order. It is pleasing to the Order, therefore it is silent. Thus do I understand this’."

38Then the Lord addressed the venerable Sāriputta, saying: "Well then, do you, Sāriputta, inform against Devadatta in Rājagaha."

"Formerly, Lord, I spoke praise of Devadatta in Rājagaha saying: ‘Godhi’s son is of great psychic power, Godhi’s son is of great majesty.’ How can I, Lord, inform against Devadatta in Rājagaha?"

"Was not the truth spoken by you, Sāriputta, when you spoke praise of Devadatta in Rājagaha saying: ‘Godhi’s son is of … great majesty’?"

"Yes, Lord."

"Even so, Sāriputta, when you inform against Devadatta in Rājagaha it will be just as true."

"Very well, Lord," the venerable Sāriputta answered the Lord in assent.

39 Then the Lord addressed the monks, saying: "Well then, monks, let the Order agree for Sāriputta to inform against Devadatta in Rājagaha saying: ‘Formerly Devadatta’s nature was of such a kind, now it is of another kind, and that whatever Devadatta should do by gesture and by voice, in that neither the Awakened One nor dhamma nor the Order should be seen, but in that only Devadatta should be seen.’ And thus, monks, should Sāriputta be agreed upon: First, Sāriputta should be asked; having been asked, the Order should be informed by an experienced, competent monk, saying:

40 ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order may agree for the venerable Sāriputta to inform against Devadatta in Rājagaha saying: ‘Formerly Devadatta’s nature was of one kind … in that only Devadatta should be seen.’ This is the motion. If the agreement upon Sāriputta to inform against Devadatta in Rājagaha, saying:

41 ‘Formerly Devadatta’s nature was of one kind … in that only Devadatta should be seen’ is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. The venerable Sāriputta is agreed upon by the Order to inform against Devadatta in Rājagaha, saying:

42 ‘Formerly Devadatta’s nature was of one kind … in that only Devadatta should be seen.’ … It is pleasing to the Order, therefore it is silent. Thus do I understand this’."

43 The venerable Sāriputta, (thus) agreed upon, having entered Rājagaha together with several monks, informed against Devadatta in Rājagaha to the effect that: "Formerly Devadatta’s nature was of one kind, now it is of another kind, and that whatever Devadatta should do by gesture and by voice, in that neither the Awakened One nor dhamma nor the Order should be seen, but in that only Devadatta should be seen." Those people who were of little faith, not believing, who were of poor intelligence, spoke thus: "These recluses, sons of the Sakyans are jealous, they are jealous of Devadatta’s gains and honours." But those people who had faith and were believing, who were wise, intelligent, spoke thus: "This can be no ordinary matter in that the Lord has Devadatta informed against in Rājagaha."

44 Then Devadatta approached Prince Ajatāsattu; having approached, he spoke thus to Prince Ajatāsattu: "Formerly, prince, people were long-lived, nowadays they are short-lived, and it is possible that you, while still a prince, might pass away. Well now, do you prince, having slain your father, become king. I, having slain the Lord, will become the Awakened One."

45And Prince Ajatāsattu, thinking: "Now, master Devadatta is of great psychic power, of great majesty; master Devadatta must know (what is right)," having fastened a dagger against his thigh, at an early hour (although) afraid, anxious, fearful, alarmed, entered the (king’s) private quarters forcibly. But the chief ministers in attendance in the private quarters saw Prince Ajatāsattu at an early hour (although) afraid, anxious, fearful, alarmed, entering the (king’s) private quarters forcibly. Seeing him, they laid hold of him. These examining him, and having seen the dagger bound against his thigh, spoke thus to Prince Ajatāsattu: "What is it that you, prince, want to do?"

"I want to slay my father."

"By whom are you being incited?"

"By master Devadatta." Some chief ministers gave this opinion: "The Prince should be slain and Devadatta and all the monks should be slain." Some chief ministers gave this opinion: "The monks should not be slain for the monks are not giving offence, but the Prince should be slain and Devadatta." Some chief ministers gave this opinion: "The Prince should not be slain, nor Devadatta, the monks should not be slain. The king should be told and we will do whatever the king says."

46 "Then these chief ministers, taking Prince Ajatāsattu, approached King Seniya Bimbisāra of Magadha; having approached, they told this matter to King Seniya Bimbisāra of Magadha. He said: "What opinion, my good men, have the chief ministers formed?"

"Some chief ministers, Sire, gave this opinion … Some chief ministers gave this opinion … Some chief ministers gave this opinion: ‘The Prince should not be slain, nor Devadatta, the monks should not be slain. The king should be told and we will do whatever the king says’."

"What, my good men, can the Awakened One or dhamma or the Order have to do (with this)? Has not the Lord already had Devadatta informed against in Rājagaha to the effect that formerly Devadatta’s nature was of one kind, now it is of another kind, and that whatever Devadatta may do by gesture or by speech, in that neither the Awakened One nor dhamma nor the Order is to be seen, but in that only Devadatta should be seen?"

Those chief ministers who had given their opinion thus: "The Prince should be slain and Devadatta and all the monks should be slain," these he discharged. Those chief ministers who had given their opinion thus: "The monks should not be slain, for the monks do not give any offence, but the prince should be slain and Devadatta," these he set in lowly positions. Those chief ministers who had given their opinion thus: ‘The prince should not be slain, nor Devadatta, nor should the monks be slain. The king should be told and we will do whatever the king says," these he set in high positions. Then King Seniya Bimbisāra of Magadha spoke thus to Prince Ajatāsattu:

"Why do you, prince, want to slay me?"

"Sire, I have need of a kingdom."

"If it be that you, prince, have need of a kingdom, this kingdom is yours," and he handed over the kingdom to Prince Ajatāsattu.

47 Then Devadatta approached Prince Ajatāsattu; having approached, he spoke thus to Prince Ajatāsattu:

"Your Majesty, command your men so that they deprive the recluse Gotama of life." Then Prince Ajatāsattu commanded his men, saying: "My good men, do whatever master Devadatta says." Then Devadatta enjoined the men, saying: "Go along, friends, the recluse Gotama is staying at a certain place. Having deprived him of life, come back by a certain road," and he set two men on that road, saying: "Whatever man comes alone along this road, having deprived him of life, come back by this road," and having set four men on that road, saying: "Whatever couple of men come along by this road, having deprived them of life, come back by this road," and having set eight men on that road, saying: "Whatever four men come along by this road, … come back by this road," and having set sixteen men on that road, he said: "Whatever eight men come along by this road, having deprived them of life, come back."

48 Then that man who was alone, having grasped a sword and shield, having bound on a bow and quiver, approached the Lord; having approached, when he was quite near the Lord he stood still, his body quite rigid afraid, anxious, fearful, alarmed. The Lord saw that man standing still, his body quite rigid, afraid … alarmed and seeing him, he spoke thus to that man: "Come, friend, do not be afraid." Then that man, having put his sword and shield to one side, having laid down his bow and quiver, approached the Lord; having approached, having inclined his head to the Lord’s feet, he spoke thus to the Lord:

"Lord, a transgression has overcome me, foolish, misguided, wrong that I was, in that I was coming here with my mind malignant, my mind on murder. Lord, may the Lord acknowledge for me the transgression as a transgression for the sake of restraint in the future."

"Truly, friend, a transgression overcame you, foolish, misguided, wrong that you were, in that you were coming here, with your mind malignant, your mind on murder. But if you, friend, having seen the transgression as a transgression, confess according to the rule, we acknowledge it for you; for friend in the discipline of the noble, this is growth: whoever having seen a transgression as a transgression, confesses according to the rule, he attains restraint in the future."

49 Then the Lord talked a progressive talk to this man, that is to say talk on giving, talk on moral habit, talk on heaven … sorrow, its uprising, stopping, the Way. Just as a clean cloth without black specks will take a dye easily, even so (as he was sitting) on that very seat did dhamma-vision, dustless, stainless, arise to that man, that "whatever is of a nature to arise, all that is of a nature to stop." Then that man as one who has seen dhamma, attained dhamma, known dhamma, plunged into dhamma, having crossed over doubt, having put away uncertainty, having attained without another’s help to full confidence in the Teacher’s instruction, spoke thus to the Lord:

"Excellent, Lord: Lord, it is excellent. It is as if one were to set upright what has been upset … thus is dhamma explained in many a figure by the Lord. So I, Lord, am going to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts."

Then the Lord spoke thus to that man: "Do not you, friend, go by that road. Go by this road," and he sent him off by another road.

50 Then those two men, thinking: ‘Why is that man who is alone so slow in coming?’ going along to meet him saw the Lord sitting at the root of a tree. Seeing him, they approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord talked a progressive talk to these … to full confidence in the Teacher’s instruction, spoke thus to the Lord: "Excellent, Lord … May the Lord accept us as lay-followers going for refuge from this day forth for as long as life lasts."

Then the Lord spoke thus to these men: "Do not you, friends, go by that road. Go by this road," and he sent them off by another road.

51Then those four men, thinking: ‘Why are these two men so slow in coming?’ … and he sent them off by another road. Then those eight men, thinking: ‘Why are these four men so slow in coming?’ … and he sent them off by another road. Then those sixteen men, thinking: ‘Why are these eight men so slow in coming?’ … "May the Lord receive us as lay-followers going for refuge from this day forth for as long as life lasts."

52 Then that one man approached Devadatta; having approached, he spoke thus to Devadatta: "Honoured sir, I am not able to deprive that Lord of life, that Lord is of great psychic power, of great might."

"All right, friend, do not you deprive the recluse Gotama of life. I myself will deprive the recluse Gotama of life."

53 Now at that time the Lord was pacing up and down in the shade of Mount Vulture Peak. Then Devadatta, having climbed Mount Vulture Peak, hurled down a great stone, thinking: "With this I will deprive the recluse Gotama of life." But two mountain peaks, having met, crushed that stone, and (only) a fragment of it, having fallen down, drew blood on the Lord’s foot. Then the Lord, having looked upwards, spoke thus to Devadatta: "You have produced great demerit, foolish man, in that you, with your mind malignant, your mind on murder, drew the Truth-finder’s blood." Then the Lord addressed the monks, saying: "This, monks, is the first deed whose fruit comes with no delay accumulated by Devadatta since he, with his mind malignant, his mind on murder, drew the Truth-finder’s blood."

54 Monks heard: "It is said that Devadatta schemed to murder the Lord," and so these monks paced up and down on every side of the Lord’s dwelling-place doing their studies together with a loud noise, with a great noise for the protection, defence and warding of the Lord. The Lord heard the loud noise, the great noise, the noise of studying, and hearing it, he addressed the venerable Ānanda, saying:

"What on earth, Ānanda, is this loud noise, this great noise, this noise of studying?"

"Lord, the monks heard that Devadatta schemed to murder the Lord, and so, Lord, these monks are pacing up and down … for the protection, defence and warding of the Lord. This, Lord, is the loud noise, the great noise, the noise of studying."

"Well now, Ānanda, address these monks in my name, saying: ‘The Teacher is summoning the venerable ones.’"

"Very well, Lord," and the venerable Ānanda, having answered the Lord in assent, approached those monks; having approached, he spoke thus to those monks: "The Teacher is summoning the venerable ones."

"Very well, your reverence," and these monks, having answered the venerable Ānanda in assent, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord spoke thus to these monks as they were sitting down at a respectful distance:

55 "This is impossible, monks, it cannot come to pass that anyone could deprive a Truth-finder of life by aggression; monks, Truth-finders attain nibbāna not because of an attack.

56-58Monks, there are these five teachers found in the world. What five? … and I do not expect protection from disciples in respect of knowledge and vision. This is impossible, monks, it cannot come to pass that anyone could deprive a Truth-finder of life by aggression; monks, Truth-finders attain nibbāna not because of an attack. Go, monks, to your own dwelling-places; Truth-finders, monks, do not need to be protected."

59 Now at that time there was a fierce elephant in Rājagaha, a man-slayer, called Nālāgiri. Then Devadatta, having entered Rājagaha, having gone to the elephant stable, spoke thus to the mahouts: "We, my good fellows, are relations of the king. We are competent to put in a high position one occupying a lowly position and to bring about an increase in food and wages. Well now, good fellows, when the recluse Gotama is coming along this carriage road, then, having let loose this elephant, Nālāgiri, bring him down this carriage road."

"Very well, honoured sir," these mahouts answered Devadatta in assent.

Then the Lord, having dressed in the morning, taking his bowl and robe, entered Rājagaha for almsfood together with several monks. Then the Lord went along that carriage road. Then those mahouts saw the Lord coming along that carriage-road; seeing him, having let loose the elephant Nālāgiri, they brought him down that carriage-road. The elephant Nālāgiri saw the Lord coming from afar; seeing him, having lifted up his trunk, he rushed towards the Lord, his ears and tail erect. Those monks saw the elephant Nālāgiri coming in the distance; seeing him, they spoke thus to the Lord:

"Lord, this elephant Nālāgiri, coming along this carriage-road, is a fierce man-slayer; Lord, let the Lord turn back, let the well-farer turn back."

"Wait, monks, do not be afraid; this is impossible, monks, it cannot come to pass that anyone should deprive a Truth-finder of life by aggression; monks, Truth-finders attain nibbāna not because of an attack."

60And a second time … And a third time these monks spoke thus to the Lord: "Lord, this elephant Nālāgiri, … let the well-farer turn back."

"Wait, monks, … Truth-finders attain nibbāna not because of an attack."

61 Now at that time people, having mounted up on to the long houses and the curved houses and the roofs, waited there. Those people who were of little faith, not believing, who were of poor intelligence, these spoke thus: "This great recluse is indeed lovely; he will be hurt by the bull elephant." But those people who had faith and were believing, who were wise and intelligent, these spoke thus: "Soon, good sirs, the bull-elephant will come into conflict with the elephant (among men)."

Then the Lord suffused the elephant Nālāgiri with loving-kindness of mind. Then the elephant Nālāgiri, suffused by the Lord with loving-kindness of mind, having put down his trunk, approached the Lord; having approached, he stood in front of the Lord. Then the Lord, stroking the elephant Nālāgiri’s forehead with his right hand, addressed the elephant Nālāgiri with verses:

62 "Do not, elephant, strike the elephant (among men),
for painful, elephant, is the striking of the elephant (among men),
For there is no good bourn, elephant,
for a slayer of the elephant (among men) when he is hence beyond.

63 "Be not proud, be not wanton,
for the wanton reach not a good bourn;
Only that should you do by which
you will go to a good bourn."

64 Then the elephant Nālāgiri, having taken the dust of the Lord’s feet with his trunk, having scattered it over his head, moved back bowing while he gazed upon the Lord. Then the elephant Nālāgiri, having returned to the elephant stable, stood in his own place; and it was in this way that the elephant Nālāgiri became tamed. Now at that time people sang this verse:

65 "Some are tamed by stick, by goads and whips.
The elephant was tamed by the great seer
without a stick, without a weapon."

66 People looked down upon, criticised, spread it about, saying: "How evil is this Devadatta, how inauspicious, in that he tried to murder the recluse Gotama who is of such great psychic power, of such great might," and Devadatta’s gains and honours declined; the Lord’s gains and honours increased.

67Now at that time Devadatta, gains and honours lost, ate with his friends, having asked and asked among households. People looked down upon, criticised, spread it about, saying:

"How can these recluses, sons of the Sakyans eat, having asked and asked among households? Who is not fond of well-cooked things? Who does not like sweet things?"

Monks heard these people who … spread it about. Those who were modest monks … spread it about, saying: "How can Devadatta eat with his friends, having asked and asked among households?" They told this matter to the Lord. He said:

"Is it true, as is said, that you, Devadatta, ate with your friends, having asked and asked among households?"

"It is true, Lord." Having rebuked him, having given reasoned talk, he addressed the monks, saying:

"Well now, monks, I will lay down for monks the eating by a triad (of monks) among households—founded on three reasons: for the restraint of evil-minded individuals; for the living in comfort of well behaved monks lest those of evil desires should split the Order by means of a faction; out of compassion for families. In eating a group meal, one should be dealt with according to the rule."

68 Then Devadatta approached Kokālika, Kaṭamorakatissaka, the son of the lady Khaṇḍā, and Samuddadatta, having approached, he spoke thus to Kokālika, Kaṭamorakatissaka, the son of the lady Khaṇḍā, and Samuddadatta: "Come, we, your reverences, will make a schism in the recluse Gotama’s Order, a breaking of the concord." When he had spoken thus, Kokālika spoke thus to Devadatta:

"But, your reverence, the recluse Gotama is of great psychic power, of great might. How can we make a schism in the recluse Gotama’s Order, a breaking of the concord?"

"Come, we, your reverence, having approached the recluse Gotama, will ask for five items, saying: ‘Lord, the Lord in many a figure speaks in praise of desiring little, of being contented, of expunging (evil), of being punctilious, of what is gracious, of decrease (in the obstructions), of putting forth energy. Lord, these five items are in many a way conducive to desiring little, to contentment, to expunging (evil), to being punctilious, to what is gracious, to decrease (in the obstructions), to putting forth energy.

It were good, Lord, if the monks, for as long as life lasted, might be forest-dwellers; whoever should betake himself to the neighbourhood of a village, sin would besmirch him.

For as long as life lasts, let them be beggars for alms; whoever should accept an invitation, sin would besmirch him.

For as long as life lasts, let them be rag-robe wearers; whoever should accept a robe given by a householder, sin would besmirch him.

For as long as life lasts, let them live at the root of a tree; whoever should go under cover, sin would besmirch him.

For as long as life lasts, let them not eat fish and flesh; whoever should eat fish and flesh, sin would besmirch him.’

The recluse Gotama will not allow these. Then we will win over the people by means of these five items."

"It is possible, your reverence, with these five items, to make a schism in the recluse Gotama’s Order, a breaking of the concord. For, your reverence, people esteem austerity."

69 Then Devadatta together with his friends approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Devadatta spoke thus to the Lord:

"Lord, the Lord in many a figure speaks in praise of desiring little … whoever should eat fish and flesh, sin would besmirch him."

"Enough, Devadatta," he said. "Whoever wishes, let him be a forest-dweller; whoever wishes, let him stay in the neighbourhood of a village; whoever wishes, let him be a beggar for alms; whoever wishes, let him accept an invitation; whoever wishes, let him be a rag-robe wearer; whoever wishes, let him accept a householder’s robes. For eight months, Devadatta, lodging at the root of a tree is permitted by me. Fish and flesh are pure in respect of three points: if they are not seen, heard or suspected (to have been killed on purpose for him)."

Then Devadatta, thinking: ‘The Lord does not permit these five items,’ joyful, elated, rising from his seat with his friends, having greeted the Lord, departed keeping his right side towards him.

70Then Devadatta, having entered Rājagaha with his friends, taught the people by means of the five items, saying: "We, friends, having approached the recluse Gotama, asked for five items, saying: ‘Lord, the Lord in many a figure speaks in praise of desiring little … whoever should eat fish and flesh, sin would besmirch him’. The recluse Gotama does not allow these five items, but we live undertaking these five items."

71 Those people who were there of little faith, not believing, who were of poor intelligence, these spoke thus: "These recluses, sons of the Sakyans are punctilious, are expungers (of evil), but the recluse Gotama is for abundance and strives after abundance." But those people who had faith and were believing, who were wise and intelligent, these looked down upon, criticised, spread it about, saying: "How can this Devadatta go forward with a schism in the Lord’s Order, with a breaking of the concord?"

72Monks heard these people who … spread it about. Those who were modest monks … spread it about, saying:

"How can this Devadatta go forward with a schism in the Order, a breaking of the concord?"

73Then these monks told this matter to the Lord. He said:

"Is it true, as is said that you, Devadatta, went forward with a schism in the Order, a breaking of the concord?"

"It is true, Lord."

"Enough, Devadatta, do not let there be a schism in the Order, for a schism in the Order is a serious matter, Devadatta. Whoever, Devadatta, splits an Order that is united, he sets up demerit that endures for an aeon; he is boiled in hell for an aeon; but whoever, Devadatta, unites an Order that is split, he sets up sublime merit, he rejoices in heaven for an aeon. Enough, Devadatta, do not let there be a schism in the Order, for a schism in the Order is a serious matter, Devadatta."

74 Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe, entered Rājagaha for almsfood. Devadatta saw the venerable Ānanda walking in Rājagaha for almsfood; seeing him, he approached the venerable Ānanda; having approached, he spoke thus to the venerable Ānanda: "Now from this day forth will I, reverend Ānanda, carry out Observance both in contradistinction to the Lord and in contradistinction to the Order of monks and will (so) carry out (formal) acts of the Order."

75Then the venerable Ānanda, having walked in Rājagaha for almsfood, on returning from the almsround, after his meal, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Ānanda spoke thus to the Lord:

"Just now, Lord, I, having dressed in the morning, taking my bowl and robe, entered Rājagaha for almsfood. Devadatta, Lord, saw me walking in Rājagaha for almsfood; seeing me, he came up; having come up, he spoke thus to me: ‘Now from this day forth will I … (so) carry out (formal) acts of the Order.’ Today, Lord, Devadatta will split the Order."

Then the Lord, having understood this matter, at that time uttered this utterance:

76 "Easy is good for the good, good for the evil is hard,
Evil for the evil is easy, evil for the noble ones is hard."

77 Told is the Second Portion for Repeating.

78Then Devadatta on that Observance day rising from his seat gave out voting tickets, saying: "We, your reverences, having approached the recluse Gotama, asked for five items. … The recluse Gotama does not allow these, but we live undertaking these five items. If these five items are pleasing to the venerable ones, let each one take a voting ticket."

79Now at that time as many as five hundred monks, Vajjis of Vesālī, were newly ordained and were not properly versed; and these, thinking: "This is the rule, this is discipline, this is the Teacher’s instruction," took voting tickets. Then Devadatta, having split the Order, set out for Gayā Head taking as many as the five hundred monks. Then Sāriputta and Moggallāna approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Sāriputta spoke thus to the Lord: "Devadatta, Lord, having split the Order, is setting out for Gayā Head with as many as five hundred monks."

"Can there not be for you, Sāriputta and Moggallāna, compassion for these newly ordained monks? Go you along, Sāriputta and Moggallāna, before these monks fall into trouble and distress."

"Very well, Lord," and Sāriputta and Moggallāna having answered the Lord in assent, rising from their seats, having greeted the Lord, keeping their right sides towards him, approached Gayā Head.

80Now at that time a certain monk was standing weeping not far from the Lord. Then the Lord spoke thus to that monk: "Why are you, monk, weeping?"

"Even those, Lord, who are the Lord’s chief disciples—Sāriputta and Moggallāna—even these are going to Devadatta approving of Devadatta’s dhamma."

"This is not possible, monk, it cannot come to pass that Sāriputta and Moggallāna should approve Devadatta’s dhamma. They have merely gone so as to convince the monks."

81 Now at that time Devadatta, surrounded by the large company, was teaching dhamma sitting down. Then Devadatta saw Sāriputta and Moggallāna coming in the distance; seeing them, he addressed the monks, saying: "You see, monks, how well taught is dhamma by me that even these who are the recluse Gotama’s chief disciples—Sāriputta and Moggallāna—that even these are coming to me approving of my dhamma." When he had spoken thus Kokālika spoke thus to Devadatta: "Reverend Devadatta, do not put your trust in Sāriputta and Moggallāna, Sāriputta and Moggallāna have evil desires and are under the influence of evil desires."

"Enough, your reverence, let us give a welcome to these since they approve of my dhamma."

82Then Devadatta invited the venerable Sāriputta to half his seat, saying: "Come, reverend Sāriputta, sit here."

"No, your reverence," and the venerable Sāriputta, having taken another seat, sat down at a respectful distance; and the venerable Moggallāna too, having taken another seat, sat down at a respectful distance. Then Devadatta, having gladdened, rejoiced, roused, delighted the monks far into the night with talk on dhamma, asked the venerable Sāriputta, saying:

"The Order of monks, reverend Sāriputta, is without sloth or drowsiness; may a talk on dhamma occur to you, reverend Sāriputta, for the monks. My back aches and I will stretch it."

"Very well, your reverence," the venerable Sāriputta answered Devadatta in assent. Then Devadatta, having laid down his outer cloak folded in four, lay down to sleep on his right side, and as he was tired, forgetful and inattentive, he fell asleep that very moment.

83 Then the venerable Sāriputta exhorted, instructed the monks with dhamma-talk by means of an instruction on the wonders of thought-reading; the venerable Moggallāna exhorted, instructed the monks with dhamma-talk by means of an instruction on the wonders of psychic power. Then as the monks were being exhorted, instructed by the venerable Sāriputta with dhamma-talk by means of an instruction on the wonders of thought-reading; were being exhorted, instructed by the venerable Moggallāna with dhamma-talk by means of an instruction on the wonders of psychic power, dhamma-vision, dustless, stainless, arose to them, that ‘whatever is of the nature to uprise all that is of the nature to stop.’

84Then the venerable Sāriputta addressed the monks, saying: "We are going, your reverences, to the Lord. Whoever approves of this Lord’s dhamma, let him come along." Then Sāriputta and Moggallāna, taking those five hundred monks, approached the Bamboo Grove. Then Kokālika wakened Devadatta, saying: "Wake up, reverend Devadatta, those monks have been led away by Sāriputta and Moggallāna. Now, did I not say to you, reverend Devadatta, ‘Reverend Devadatta, do not put your trust in Sāriputta and Moggallāna, Sāriputta and Moggallāna have evil desires and are under the influence of evil desires’?" Then at that very place hot blood issued from Devadatta’s mouth.

85 Then Sāriputta and Moggallāna approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, the venerable Sāriputta spoke thus to the Lord: "It were well, Lord, if the monks who were partisans of the schismatics could be ordained again."

"Be careful, Sāriputta, about any reordination of monks who were partisans of the schismatics. But do you, Sāriputta, make the monks who were partisans of the schismatics confess a grave offence. But what line of conduct, Sāriputta, did Devadatta follow in regard to you?"

"Even, Lord, as the Lord, having gladdened, rejoiced, roused, delighted monks with dhamma-talk far into the night, he asked me: ‘The Order of monks, Sāriputta, is without sloth or drowsiness, may a talk on dhamma occur to you, Sāriputta, for the monks. My back aches and I will stretch it.’ Just this, Lord, was the line of conduct which Devadatta followed."

86 Then the Lord addressed the monks, saying: "Formerly, monks, there was a great pond in a stretch of forest; bull elephants lived near it and these, having plunged into that pond, having tugged out the lotus fibres and stalks with their trunks, having washed them well, and having chewed them free of mud, swallowed them. Thus there came to be for them both beauty and strength, and not for this reason did they incur death or suffering like unto death. But, monks, among these great bull elephants were young elephant calves and these, imitating them, having plunged into that pond, having tugged out the lotus fibres and stalks with their trunks, but not having washed them well, having chewed them with the mud, swallowed them. Thus there came to be for them neither beauty nor strength, and for this reason they incurred death or suffering like unto death. Likewise, monks, Devadatta will die, a wretched creature, copying me.

87 "While the great beast is shaking the earth,
grazing on lotus stalks, keeping alert among the waters—
Copying me, the wretched creature will die,
like a calf having eaten mire.

88 "Monks, a monk who is possessed of eight qualities is fit to go a message. What are the eight? Herein, monks, a monk is a hearer and one who makes others hear and a learner and an instructor and a knower and an expounder and one skilled in (recognising) conformity and non-conformity and not a maker of quarrels. Monks, if a monk is possessed of these eight qualities he is fit to go a message.

89Monks, because he is possessed of these eight qualities, Sāriputta is fit to go a message. What are the eight? Herein, monks, Sāriputta is a learner … and not a maker of quarrels.

Monks, because Sāriputta is possessed of these eight qualities he is fit to go a message.

90 "Who, to some high assembled council come,
Wavers not, nor in discourse fails,
Nor hides the teaching,

91 Nor speaks in doubtfulness,
And who, being questioned, is not agitated—
A monk like this is fit to go a message.

92 "Monks, Devadatta, overcome and his mind controlled by eight wrong conditions, is doomed to the Downfall, to Niraya Hell, staying there for an aeon, incurable. What eight?

Devadatta, monks, overcome and his mind controlled by gain is doomed to the Downfall … incurable.
Devadatta, monks, overcome and his mind controlled by lack of gain …
… by fame …
… by lack of fame …
… by honours …
… by lack-of honours …
… by evil desire …
… by evil friendship is doomed to the Downfall … incurable.

Monks, Devadatta, overcome and his mind controlled by these eight wrong conditions is doomed to the Downfall, to Niraya Hell, staying there for an aeon, incurable.

93 "Monks, it is well that a monk should live constantly overcoming gain that has arisen, lack of gain that has arisen, fame that has arisen, lack of fame that has arisen, honours that have arisen, lack of honours that has arisen, evil desire that has arisen, evil friendship that has arisen. And why, monks, for what good purpose should a monk live constantly overcoming gain … evil friendship that has arisen? Monks, if a monk live not constantly overcoming gain that has arisen, the cankers, that are destructive and consuming, may arise, but if he lives constantly overcoming gain that has arisen, then it follows that the cankers, that are destructive and consuming, will not be in him … if he lives constantly overcoming evil friendship that has arisen, then it follows that the cankers, destructive and consuming, will not be in him.

1 "It is for this good purpose, monks, that a monk should live constantly overcoming gain that has arisen … evil friendship that has arisen. Wherefore, monks, saying, ‘We will live constantly overcoming gain that has arisen … evil friendship that has arisen’—thus it is that you, monks, should train.

94 "Monks, Devadatta, overcome and his mind controlled by three wrong conditions, is doomed to the Downfall, to Niraya Hell, staying there for an aeon, incurable. What three? Evil desire, evil friendship, the coming to a halt midway in his career because his special attainments are of trifling value. Monks, a monk who is overcome … by these three wrong conditions is … incurable.

95 "Never let anyone of evil desires arise in the world;
And know it by this: as the bourn of those of evil desires.

96 Known as ‘sage,’ held as ‘one who made the self become,’
Devadatta stood shining as with fame—I heard tell.

97 "He, falling into recklessness, assailing the Truth-finder,
Attained Avīci Hell, four-doored, frightful.

98 For he who would injure one without hatred, not doing an evil deed—
That evil touches only him of mind of hate, contemptuous.

99 "Who should think to pollute the sea with pot of poison—
He would not pollute it with that, for sublime is the great ocean.

100 So he who with abuse afflicts the Truth-finder
Who has rightly gone, his mind tranquil—on him the abuse has no effect.

101 "A wise man should make a friend of such a one and follow him,
A monk following the way of him should achieve destruction of ill."

102 Then the venerable Upāli approached the Lord, having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Upāli spoke thus to the Lord: "Lord, as to the words: Dissension in an Order, dissension in an Order—to what extent, Lord, is there dissension in an Order but not schism in an Order? And then to what extent is there dissension in an Order as well as schism in an Order?"

103 "If, Upāli, there is one on one side and two on another and if a fourth speaks out and offers a voting ticket, saying: ‘This is the rule, this is discipline, this is the Teacher’s instruction, take this (voting ticket), approve of this’—this, Upāli, is dissension in an Order but not schism in an Order.

"If, Upāli, there are two on one side and two on another and if a fifth speaks out … two on one side and three on another and if a sixth speaks out … three on one side and three on another and if a seventh speaks out … three on one side and four on another and if an eighth speaks out and offers a voting ticket, saying: ‘This is the rule, this is discipline, this is the Teacher’s instruction, take this (voting ticket), approve of this’—this, Upāli, is dissension in an Order but not schism in an Order.

"If, Upāli, there are four on one side and four on another and a ninth speaks out … this, Upāli, is dissension in an Order as well as schism in an Order. Dissension in an Order, Upāli, as well as schism in an Order is (due to there being) nine or more than nine. Upāli, a nun does not split an Order even if she goes forward with a schism … a probationer … a novice … a woman novice … a lay-follower … a woman lay-follower does not split an Order even if she goes forward with a schism. Only a regular monk, Upāli, belonging to the same communion, staying within the same boundary, splits an Order."

104 "Lord, as to the words: Schism in an Order, schism in an Order—to what extent, Lord, can an Order become split?"

105-122 "As to this, Upāli, monks explain non- dhamma as dhamma, they explain dhamma as non-dhamma, they explain non-discipline as discipline, they explain discipline as non-discipline, they explain what was not spoken, not uttered by the Truth-finder as spoken, uttered by the Truth-finder, they explain what was spoken, uttered by the Truth-finder as not spoken, not uttered by the Truth-finder, they explain what was not practised by the Truth-finder as practised by the Truth-finder, they explain what was practised by the Truth-finder as not practised by the Truth-finder, they explain what was not laid down by the Truth-finder as laid down by the Truth-finder, they explain what was laid down by the Truth-finder as not laid down by the Truth-finder, they explain what is no offence as an offence, they explain an offence as no offence, they explain a slight offence as a serious offence, they explain a serious offence as a slight offence, they explain an offence that can be done away with as an offence that cannot be done away with, they explain an offence that cannot be done away with as an offence that can be done away with, they explain a bad offence as not a bad offence, they explain not a bad offence as a bad offence.

123 These, in regard to these eighteen points draw away and separate (a company), they carry out a separate Observance, they carry out a separate Invitation, they carry out a separate (formal) act of the Order. To this extent, Upāli, does an Order become split."

124 "Lord, as to the words: Harmony in an Order, harmony in an Order—to what extent, Lord, does an Order come to be harmonious?"

125-142 "As to this, Upāli, monks explain non-dhamma as non-dhamma, they explain dhamma as dhamma … they explain not a bad offence as not a bad offence.

143 These, in regard to these eighteen points, do not draw away, do not separate (a company), they do not carry out a separate Observance, they do not carry out a separate Invitation, they do not carry out a separate (formal) act of the Order. To this extent, Upāli, an Order comes to be harmonious."

144 "But, Lord, having split an Order that was harmonious, what does he set up?"

"Now, Upāli, having split an Order that was harmonious, he sets up demerit that endures for an aeon and he is boiled in hell for an aeon.

145 "A schismatic in the Order,
doomed to the Downfall,
to Niraya Hell for an aeon,
To disharmony prone,
standing on non-dhamma,
falls away from peace from bondage.
Having split an harmonious Order,
he boils for an aeon in hell."

146"But, Lord, having united an Order that was split, what does he set up?"

"Now, Upāli, having united an Order that was split, he sets up sublime merit and he rejoices in heaven for an aeon.

147 Blessed is harmony for an Order
and the friend of those who are harmonious,
"To harmony prone,
standing on dhamma,
falls not away from peace from bondage.
Making an Order harmonious,
he rejoices for an aeon in heaven."

148 "Now, could it not be, Lord, that a schismatic in the Order is doomed to the Downfall, to Niraya Hell, remaining there for an aeon, incurable?"

"It could be, Upāli, that a schismatic in the Order is doomed to the Downfall … incurable."

149"But could it be, Lord, that a schismatic in the Order is not doomed to the Downfall, not to Niraya Hell, not remaining there for an aeon, not incurable?"

"It could be, Upāli, that a schismatic in the Order is not doomed to the Downfall … not incurable."

150"But which (kind of) schismatic in an Order, Lord is doomed to the Downfall, to Niraya Hell, remaining there for an aeon, incurable?"

"This is a case, Upāli, where a monk explains non- dhamma as dhamma; if he has the view that in this (explanation) there is non-dhamma, if he has the view that in schism there is non-dhamma, misrepresenting opinion, misrepresenting approval, misrepresenting pleasure, misrepresenting intention, and if he speaks out and offers a voting ticket, saying: ‘This is rule, this is discipline, this is the Teacher’s instruction; take this (voting ticket), approve of this’—this schismatic in the Order, Upāli, is doomed to the Downfall, to Niraya Hell, remaining there for an aeon, incurable.

151 "And again, Upāli, if a monk explains non-dhamma as dhamma, if he has the view that in this (explanation) there is non-dhamma, if he has the view that in schism there is dhamma, misrepresenting opinion … incurable.

152-154 "And again, Upāli, if he explains non-dhamma as dhamma, if he has the view that in this (explanation) there is non-dhamma, if he is doubtful as to a schism … if he has the view that in this (explanation) there is dhamma, if he has the view that in schism there is non-dhamma … if he has the view that in this (explanation) there is dhamma, if he is doubtful as to a schism … if he is doubtful as to this (explanation), if he has the view that in schism there is non-dhamma … if he is doubtful as to this (explanation), if he has the view that in schism there is dhamma … if he is doubtful as to this (explanation), if he is doubtful as to a schism, misrepresenting opinion … incurable."

155 "But which (kind of) schismatic in the Order, Lord, is not doomed to the Downfall, nor to Niraya Hell, not remaining there for an aeon, not incurable?"

"This is a case, Upāli, where a monk explains non-dhamma as dhamma; if he has the view that in this (explanation) there is dhamma, if he has the view that in schism there is dhamma, yet not misrepresenting opinion, not misrepresenting approval, not misrepresenting pleasure, not misrepresenting intention, he speaks out and offers a voting ticket, saying, ‘This is rule, this is discipline, this is the Teacher’s instruction; take this (voting ticket), approve of this’—even this schismatic in the Order, Upāli, is not doomed to the Downfall, not doomed to Niraya Hell, not remaining there for an aeon, not incurable.

156 "And again, Upāli, a monk explains dhamma as non-dhamma … explains a not bad offence as a bad offence, but (although) he has the view that in this (explanation) there is dhamma the view that in schism there is dhamma, yet not misrepresenting opinion … not incurable."

157 Told is the Third Portion for Repeating.

Told is the Seventh Section: that on Schism in an Order.

158This is its key:

159 In Anupiyā, distinguished, the delicately nurtured one did not want to,
ploughing, sowing, leading in, led away, digging up and reaping,

160 Harvesting, making into stooks, threshing and winnowing, sifting, bringing in,
the next and they do not stop, fathers and grandfathers.

161 Bhaddiya, Anuruddha and Ānanda, Bhagu, Kimbila,
and the Sakyan pride, at Kosambī, he declined, and about Kakudha.

162 He informed against, and a father’s, by a man, Nālāgiri,
a triad, five, a serious matter, he splits, and about a grave offence,
three, eight, three again, dissension, schism, "Could it not be?"

163

1 tena samayena buddho bhagavā anupiyāyaṃ viharati, anupiyaṃ nāma mallānaṃ nigamo. tena kho pana samayena abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti. tena kho pana samayena mahānāmo ca sakko anuruddho ca sakko dvebhātikā honti. anuruddho sakko sukhumālo hoti. tassa tayo pāsādā honti— eko hemantiko, eko gimhiko, eko vassiko. so vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohati. atha kho mahānāmassa sakkassa etadahosi— "etarahi kho abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti. amhākañca pana kulā natthi koci agārasmā anagāriyaṃ pabbajito. yannūnāhaṃ vā pabbajeyyaṃ, anuruddho vā"ti. atha kho mahānāmo sakko yena anuruddho sakko tenupasankami, upasankamitvā anuruddhaṃ sakkaṃ etadavoca— "etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti. amhākañca pana kulā natthi koci agārasmā anagāriyaṃ pabbajito. tena hi tvaṃ vā pabbaja, ahaṃ vā pabbajissāmī"ti. "ahaṃ kho sukhumālo, nāhaṃ sakkomi agārasmā anagāriyaṃ pabbajituṃ. tvaṃ pabbajāhī"ti. "ehi kho te, tāta anuruddha, gharāvāsatthaṃ anusāsissāmi. paṭhamaṃ khettaṃ kasāpetabbaṃ. kasāpetvā vapāpetabbaṃ. vapāpetvā udakaṃ abhinetabbaṃ. udakaṃ abhinetvā udakaṃ ninnetabbaṃ. udakaṃ ninnetvā niddhāpetabbaṃ. niddhāpetvā lavāpetabbaṃ. lavāpetvā ubbāhāpetabbaṃ. ubbāhāpetvā puñjaṃ kārāpetabbaṃ. puñjaṃ kārāpetvā maddāpetabbaṃ. maddāpetvā palālāni uddharāpetabbāni. palālāni uddharāpetvā bhusikā uddharāpetabbā. bhusikaṃ uddharāpetvā opunāpetabbaṃ. opunāpetvā atiharāpetabbaṃ. atiharāpetvā āyatimpi vassaṃ evameva kātabbaṃ, āyatimpi vassaṃ evameva kātabban"ti. "na kammā khīyanti? na kammānaṃ anto paññāyati? kadā kammā khīyissanti? kadā kammānaṃ anto paññāyissati? kadā mayaṃ appossukkā pañcahi kāmaguṇehi samappitā samangībhūtā paricāressāmā"ti? "na hi, tāta anuruddha, kammā khīyanti. na kammānaṃ anto paññāyati. akhīṇeva kamme pitaro ca pitāmahā ca kālankatā"ti. "tena hi tvaññeva gharāvāsatthena upajānāhi. ahaṃ agārasmā anagāriyaṃ pabbajissāmī"ti.

2 atha kho anuruddho sakko yena mātā tenupasankami, upasankamitvā mātaraṃ etadavoca— "icchāmahaṃ, amma, agārasmā anagāriyaṃ pabbajituṃ. anujānāhi maṃ agārasmā anagāriyaṃ pabbajjāyā"ti. evaṃ vutte, anuruddhassa sakkassa mātā anuruddhaṃ sakkaṃ etadavoca— "tumhe kho me, tāta anuruddha, dve puttā piyā manāpā appaṭikūlā. maraṇenapi vo akāmakā vinā bhavissāmi. kiṃ panāhaṃ tumhe jīvante anujānissāmi agārasmā anagāriyaṃ pabbajjāyā"ti? dutiyampi kho … pe … tatiyampi kho anuruddho sakko mātaraṃ etadavoca— "icchāmahaṃ, amma, agārasmā anagāriyaṃ pabbajituṃ. anujānāhi maṃ agārasmā anagāriyaṃ pabbajjāyā"ti.

3 tena kho pana samayena bhaddiyo sakyarājā sakyānaṃ rajjaṃ kāreti. so ca anuruddhassa sakkassa sahāyo hoti. atha kho anuruddhassa sakkassa mātā— "ayaṃ kho bhaddiyo sakyarājā sakyānaṃ rajjaṃ kāreti; anuruddhassa sakkassa sahāyo; so na ussahati agārasmā anagāriyaṃ pabbajitun"ti— anuruddhaṃ sakkaṃ etadavoca— "sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṃ pabbajati, evaṃ tvampi pabbajāhī"ti. atha kho anuruddho sakko yena bhaddiyo sakyarājā tenupasankami, upasankamitvā bhaddiyaṃ sakyarājānaṃ etadavoca— "mama kho, samma, pabbajjā tava paṭibaddhā"ti. "sace te, samma, pabbajjā mama paṭibaddhā vā appaṭibaddhā vā sā hotu, ahaṃ tayā; yathā sukhaṃ pabbajāhī"ti. "ehi, samma, ubho agārasmā anagāriyaṃ pabbajissāmā"ti. "nāhaṃ, samma, sakkomi agārasmā anagāriyaṃ pabbajitunti. yaṃ te sakkā aññaṃ mayā kātuṃ, kyāhaṃ karissāmi. tvaṃ pabbajāhī"ti. "mātā kho maṃ, samma, evamāha— ‘sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṃ pabbajati, evaṃ tvampi pabbajāhī’"ti. "bhāsitā kho pana te, samma, esā vācā. sace te, samma, pabbajjā mama paṭibaddhā vā, appaṭibaddhā vā sā hotu, ahaṃ tayā; yathā sukhaṃ pabbajāhī"ti. "ehi, samma, ubho agārasmā anagāriyaṃ pabbajissāmā"ti.

4 tena kho pana samayena manussā saccavādino honti, saccapaṭiññā. atha kho bhaddiyo sakyarājā anuruddhaṃ sakkaṃ etadavoca— "āgamehi, samma, sattavassāni. sattannaṃ vassānaṃ accayena ubho agārasmā anagāriyaṃ pabbajissāmā"ti. "aticiraṃ, samma, sattavassāni. nāhaṃ sakkomi sattavassāni āgametun"ti. "āgamehi, samma, chavassāni … pe … pañcavassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṃ vassaṃ. ekassa vassassa accayena ubho agārasmā anagāriyaṃ pabbajissāmā"ti. "aticiraṃ, samma, ekavassaṃ. nāhaṃ sakkomi ekaṃ vassaṃ āgametun"ti. "āgamehi, samma, sattamāse. sattannaṃ māsānaṃ accayena ubhopi agārasmā anagāriyaṃ pabbajissāmā"ti. "aticiraṃ, samma, sattamāsā. nāhaṃ sakkomi sattamāse āgametun"ti. "āgamehi, samma, cha māse … pe … pañca māse … cattāro māse … tayo māse … dve māse … ekaṃ māsaṃ … aḍḍhamāsaṃ. aḍḍhamāsassa accayena ubhopi agārasmā anagāriyaṃ pabbajissāmā"ti. "aticiraṃ, samma, aḍḍhamāso. nāhaṃ sakkomi aḍḍhamāsaṃ āgametun"ti. "āgamehi, samma, sattāhaṃ yāvāhaṃ putte ca bhātaro ca rajjaṃ niyyādemī"ti. "na ciraṃ, samma, sattāho, āgamessāmī"ti.

5 atha kho bhaddiyo ca sakyarājā anuruddho ca ānando ca bhagu ca kimilo ca devadatto ca, upālikappakena sattamā, yathā pure caturanginiyā senāya uyyānabhūmiṃ niyyanti, evameva caturanginiyā senāya niyyiṃsu. te dūraṃ gantvā senaṃ nivattāpetvā paravisayaṃ okkamitvā ābharaṇaṃ omuñcitvā uttarāsangena bhaṇḍikaṃ bandhitvā upāliṃ kappakaṃ etadavocuṃ— "handa, bhaṇe upāli, nivattassu; alaṃ te ettakaṃ jīvikāyā"ti. atha kho upālissa kappakassa nivattantassa etadahosi— "caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi maṃ. ime hi nāma sakyakumārā agārasmā anagāriyaṃ pabbajissanti. kimangaṃ panāhan"ti. bhaṇḍikaṃ muñcitvā taṃ bhaṇḍaṃ rukkhe ālaggetvā "yo passati, dinnaṃyeva haratū"ti vatvā yena te sakyakumārā tenupasankami. addasāsuṃ kho te sakyakumārā upāliṃ kappakaṃ dūratova āgacchantaṃ. disvāna upāliṃ kappakaṃ etadavocuṃ— "kissa, bhaṇe upāli, nivattesī"ti? "idha me, ayyaputtā, nivattantassa etadahosi— ‘caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi maṃ. ime hi nāma sakyakumārā agārasmā anagāriyaṃ pabbajissanti. kimangaṃ panāhan’ti. so kho ahaṃ, ayyaputtā, bhaṇḍikaṃ muñcitvā taṃ bhaṇḍaṃ rukkhe ālaggetvā ‘yo passati, dinnaññeva haratū’ti vatvā tatomhi paṭinivatto"ti. "suṭṭhu, bhaṇe upāli, akāsi yampi na nivatto. caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi tan"ti.

6 atha kho sakyakumārā upāliṃ kappakaṃ ādāya yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te sakyakumārā bhagavantaṃ etadavocuṃ— "mayaṃ, bhante, sākiyā nāma mānassino. ayaṃ, bhante, upāli kappako amhākaṃ dīgharattaṃ paricārako. imaṃ bhagavā paṭhamaṃ pabbājetu. imassa mayaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ karissāma. evaṃ amhākaṃ sākiyānaṃ sākiyamāno nimmānāyissatī"ti.

7 atha kho bhagavā upāliṃ kappakaṃ paṭhamaṃ pabbājesi, pacchā te sakyakumāre. atha kho āyasmā bhaddiyo teneva antaravassena tisso vijjā sacchākāsi. āyasmā anuruddho dibbacakkhuṃ uppādesi. āyasmā ānando sotāpattiphalaṃ sacchākāsi. devadatto pothujjanikaṃ iddhiṃ abhinipphādesi.

8 tena kho pana samayena āyasmā bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi— "aho sukhaṃ, aho sukhan"ti. atha kho sambahulā bhikkhū yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ— "āyasmā, bhante, bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi— ‘aho sukhaṃ, aho sukhan’ti. nissaṃsayaṃ kho, bhante, āyasmā bhaddiyo anabhiratova brahmacariyaṃ carati. taṃyeva vā purimaṃ rajjasukhaṃ samanussaranto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi— ‘aho sukhaṃ, aho sukhan’"ti.

9 atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi— "ehi tvaṃ, bhikkhu, mama vacanena bhaddiyaṃ bhikkhuṃ āmantehi— ‘satthā taṃ, āvuso bhaddiya, āmantetī’"ti. "evaṃ, bhante"ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo tenupasankami, upasankamitvā āyasmantaṃ bhaddiyaṃ etadavoca— "satthā taṃ, āvuso bhaddiya, āmantetī"ti. "evamāvuso"ti kho āyasmā bhaddiyo tassa bhikkhuno paṭissutvā yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddiyaṃ bhagavā etadavoca— "saccaṃ kira tvaṃ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi— ‘aho sukhaṃ, aho sukhan’"ti? "evaṃ, bhante"ti. "kiṃ pana tvaṃ, bhaddiya, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi— ‘aho sukhaṃ, aho sukhan’"ti? "pubbe me, bhante, rañño satopi antopi antepure rakkhā susaṃvihitā hoti, bahipi antepure rakkhā susaṃvihitā hoti, antopi nagare rakkhā susaṃvihitā hoti, bahipi nagare rakkhā susaṃvihitā hoti, antopi janapade rakkhā susaṃvihitā hoti, bahipi janapade rakkhā susaṃvihitā hoti. so kho ahaṃ, bhante, evaṃ rakkhitopi gopitopi santo bhīto ubbiggo ussankī utrasto viharāmi. etarahi kho pana ahaṃ eko, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi abhīto anubbiggo anussankī anutrasto appossukko pannalomo paradattavutto migabhūtena cetasā viharāmīti. imaṃ kho ahaṃ, bhante, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānemi— ‘aho sukhaṃ, aho sukhan’"ti. atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi—

10 "yassantarato na santi kopā,
iti bhavābhavatañca vītivatto;
taṃ vigatabhayaṃ sukhiṃ asokaṃ,
devā nānubhavanti dassanāyā"ti.

2 devadattavatthu

11 atha kho bhagavā anupiyāyaṃ yathābhirantaṃ viharitvā yena kosambī tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena kosambī tadavasari. tatra sudaṃ bhagavā kosambiyaṃ viharati ghositārāme. atha kho devadattassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi— "kaṃ nu kho ahaṃ pasādeyyaṃ, yasmiṃ me pasanne bahulābhasakkāro uppajjeyyā"ti? atha kho devadattassa etadahosi— "ayaṃ kho ajātasattu kumāro taruṇo ceva āyatiṃ bhaddo ca. yannūnāhaṃ ajātasattuṃ kumāraṃ pasādeyyaṃ. tasmiṃ me pasanne bahulābhasakkāro uppajjissatī"ti.

12 atha kho devadatto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena rājagahaṃ tena pakkāmi. anupubbena yena rājagahaṃ tadavasari. atha kho devadatto sakavaṇṇaṃ paṭisaṃharitvā kumārakavaṇṇaṃ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchange pāturahosi. atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussankī utrasto. atha kho devadatto ajātasattuṃ kumāraṃ etadavoca— "bhāyasi maṃ tvaṃ, kumārā"ti? "āma bhāyāmi. kosi tvan"ti? "ahaṃ devadatto"ti. "sace kho tvaṃ, bhante, ayyo devadatto, ingha sakeneva vaṇṇena pātubhavassū"ti. atha kho devadatto kumārakavaṇṇaṃ paṭisaṃharitvā sanghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi. atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṃ icchāgataṃ uppajji— "ahaṃ bhikkhusaṇghaṃ pariharissāmī"ti. saha cittuppādāva devadatto tassā iddhiyā parihāyi.

13 tena kho pana samayena kakudho nāma koḷiyaputto, āyasmato mahāmoggallānassa upaṭṭhāko, adhunā kālankato aññataraṃ manomayaṃ kāyaṃ upapanno. tassa evarūpo attabhāvappaṭilābho hoti— seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. so tena attabhāvappaṭilābhena neva attānaṃ na paraṃ byābādheti. atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasankami, upasankamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhito kho kakudho devaputto āyasmantaṃ mahāmoggallānaṃ etadavoca— "devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṃ icchāgataṃ uppajji— ‘ahaṃ bhikkhusaṇghaṃ pariharissāmī’ti. saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno"ti. idamavoca kakudho devaputto. idaṃ vatvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.

14 atha kho āyasmā mahāmoggallāno yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca— "kakudho nāma, bhante, koḷiyaputto mama upaṭṭhāko adhunā kālankato aññataraṃ manomayaṃ kāyaṃ upapanno. tassa evarūpo attabhāvappaṭilābho— seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. so tena attabhāvappaṭilābhena neva attānaṃ na paraṃ byābādheti. atha kho, bhante, kakudho devaputto yenāhaṃ tenupasankami, upasankamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhito kho, bhante, kakudho devaputto maṃ etadavoca— ‘devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṃ icchāgataṃ uppajji— ahaṃ bhikkhusaṇghaṃ pariharissāmīti. saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno’ti. idamavoca, bhante, kakudho devaputto. idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyī"ti.

15 "kiṃ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito? yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā"ti? "cetasā ceto paricca vidito ca me, bhante, kakudho devaputto. yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā"ti. "rakkhassetaṃ, moggallāna, vācaṃ. rakkhassetaṃ, moggallāna, vācaṃ. idāni so moghapuriso attanāva attānaṃ pātukarissati.

3 pañcasatthukathā

16 "parisuddhasīlomhī"ti paṭijānāti "parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, moggallāna, satthāraṃ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṃ paccāsīsati. pañcime, moggallāna, satthāro santo saṃvijjamānā lokasmiṃ. katame pañca? idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhasīlo samāno

17 "parisuddhājīvomhī"ti paṭijānāti "parisuddho me ājīvo pariyodāto asaṃkiliṭṭho"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ājīvato rakkhanti; evarūpo ca pana satthā sāvakehi ājīvato rakkhaṃ paccāsīsati. puna caparaṃ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhājīvo samāno

18 "parisuddhadhammadesanomhī"ti paṭijānāti "parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, moggallāna, satthāraṃ sāvakā dhammadesanato rakkhanti; evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṃ paccāsīsati. puna caparaṃ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhadhammadesano samāno

19 "parisuddhaveyyākaraṇomhī"ti paṭijānāti "parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭhan"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, moggallāna, satthāraṃ sāvakā veyyākaraṇato rakkhanti; evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṃ paccāsīsati. puna caparaṃ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhaveyyākaraṇo samāno

20 "parisuddhañāṇadassanomhī"ti paṭijānāti "parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṃ paccāsīsatīti. ime kho, moggallāna, pañca satthāro santo saṃvijjamānā lokasmiṃ. puna caparaṃ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhañāṇadassano samāno

21 ahaṃ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. na ca maṃ sāvakā sīlato rakkhanti; na cāhaṃ sāvakehi sīlato rakkhaṃ paccāsīsāmi. parisuddhājīvo samāno … pe … parisuddhadhammadesano samāno … pe … parisuddhaveyyākaraṇo samāno … pe … parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. na ca maṃ sāvakā ñāṇadassanato rakkhanti; na cāhaṃ sāvakehi ñāṇadassanato rakkhaṃ paccāsīsāmī"ti.

22 atha kho bhagavā kosambiyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. atha kho sambahulā bhikkhū yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ— "devadattassa, bhante, ajātasattu kumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati; pañca ca thālipākasatāni bhattābhihāro abhiharīyatī"ti. "mā, bhikkhave, devadattassa lābhasakkārasilokaṃ pihayittha. yāvakīvañca, bhikkhave, devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikankhā kusalesu dhammesu, no vuḍḍhi.

23 seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṃ bhindeyyuṃ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; evameva kho, bhikkhave, yāvakīvañca devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikankhā kusalesu dhammesu, no vuḍḍhi.

24 attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

25 seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

26 seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

27 seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

28 seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti.

29 phalaṃ ve kadaliṃ hanti,
phalaṃ veḷuṃ phalaṃ naḷaṃ;
sakkāro kāpurisaṃ hanti,
gabbho assatariṃ yathā"ti.

30 paṭhamabhāṇavāro niṭṭhito.

dutiyabhāṇavāra

1 pakāsanīyakamma

31 tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti sarājikāya parisāya. atha kho devadatto uṭṭhāyāsanā ekaṃsaṃ uttarāsangaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca— "jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu, mamaṃ bhikkhusaṇghaṃ nissajjatu. ahaṃ bhikkhusaṇghaṃ pariharissāmī"ti. "alaṃ, devadatta, mā te rucci bhikkhusaṇghaṃ pariharitun"ti.

32 dutiyampi kho devadatto … pe … tatiyampi kho devadatto bhagavantaṃ etadavoca— "jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu, mamaṃ bhikkhusaṇghaṃ nissajjatu. ahaṃ bhikkhusaṇghaṃ pariharissāmī"ti.

33 "sāriputtamoggallānānampi kho ahaṃ, devadatta, bhikkhusaṇghaṃ na nissajjeyyaṃ, kiṃ pana tuyhaṃ chavassa kheḷāsakassā"ti. atha kho devadatto— sarājikāya maṃ bhagavā parisāya kheḷāsakavādena apasādeti, sāriputtamoggallāneva ukkaṃsatīti— kupito anattamano bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. ayañcarahi devadattassa bhagavati paṭhamo āghāto ahosi.

34 atha kho bhagavā bhikkhū āmantesi— "tena hi, bhikkhave, saṇgho devadattassa rājagahe pakāsanīyaṃ kammaṃ karotu— ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti. evañca pana, bhikkhave, kātabbaṃ. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

35 "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. esā ñatti. ‘suṇātu me, bhante, saṇgho. yadi saṇghassa pattakallaṃ saṇgho devadattassa rājagahe pakāsanīyaṃ kammaṃ kareyya—

36 "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. yassāyasmato khamati devadattassa rājagahe pakāsanīyassa kammassa karaṇaṃ— "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti— so tuṇhassa; yassa nakkhamati, so bhāseyya. suṇātu me, bhante, saṇgho. saṇgho devadattassa rājagahe pakāsanīyaṃ kammaṃ karoti—

37 "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti. kataṃ saṇghena devadattassa rājagahe pakāsanīyaṃ kammaṃ—

38 atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi— "tena hi tvaṃ, sāriputta, devadattaṃ rājagahe pakāsehī"ti. "pubbe mayā, bhante, devadattassa rājagahe vaṇṇo bhāsito— ‘mahiddhiko godhiputto, mahānubhāvo godhiputto’ti. kathāhaṃ, bhante, devadattaṃ rājagahe pakāsemī"ti? "nanu tayā, sāriputta, bhūtoyeva devadattassa rājagahe vaṇṇo bhāsito— ‘mahiddhiko godhiputto, mahānubhāvo godhiputto’"ti? "evaṃ, bhante"ti. "evameva kho tvaṃ, sāriputta, bhūtaṃyeva devadattaṃ rājagahe pakāsehī"ti. "evaṃ, bhante"ti kho āyasmā sāriputto bhagavato paccassosi.

39 atha kho bhagavā bhikkhū āmantesi— "tena hi, bhikkhave, saṇgho sāriputtaṃ sammannatu devadattaṃ rājagahe pakāsetuṃ— ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti. evañca pana, bhikkhave, sammannitabbo. paṭhamaṃ sāriputto yācitabbo. yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

40 "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. esā ñatti. ‘suṇātu me, bhante, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho āyasmantaṃ sāriputtaṃ sammanneyya devadattaṃ rājagahe pakāsetuṃ—

41 "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. yassāyasmato khamati, āyasmato sāriputtassa sammuti devadattaṃ rājagahe pakāsetuṃ— "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti— so tuṇhassa; yassa nakkhamati, so bhāseyya. suṇātu me, bhante, saṇgho. saṇgho āyasmantaṃ sāriputtaṃ sammannati devadattaṃ rājagahe pakāsetuṃ—

42 "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti. sammato saṇghena āyasmā sāriputto devadattaṃ rājagahe pakāsetuṃ—

43 sammato ca āyasmā sāriputto sambahulehi bhikkhūhi saddhiṃ rājagahaṃ pavisitvā devadattaṃ rājagahe pakāsesi— "pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṃsu— "usūyakā ime samaṇā sakyaputtiyā devadattassa lābhasakkāraṃ usūyantī"ti. ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṃsu— "na kho idaṃ orakaṃ bhavissati yathā bhagavā devadattaṃ rājagahe pakāsāpetī"ti.

2 ajātasattukumāravatthu

44 atha kho devadatto yena ajātasattu kumāro tenupasankami, upasankamitvā ajātasattuṃ kumāraṃ etadavoca— "pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā. ṭhānaṃ kho panetaṃ vijjati yaṃ tvaṃ kumārova samāno kālaṃ kareyyāsi. tena hi tvaṃ, kumāra, pitaraṃ hantvā rājā hohi. ahaṃ bhagavantaṃ hantvā buddho bhavissāmī"ti.

45 atha kho ajātasattu kumāro— "ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto"ti— ūruyā potthanikaṃ bandhitvā divā divassa bhīto ubbiggo ussankī utrasto sahasā antepuraṃ pāvisi. addasāsuṃ kho antepure upacārakā mahāmattā ajātasattuṃ kumāraṃ divā divassa bhītaṃ ubbiggaṃ ussankiṃ utrastaṃ sahasā antepuraṃ pavisantaṃ; disvāna aggahesuṃ. te vicinantā ūruyā potthanikaṃ baddhaṃ disvāna ajātasattuṃ kumāraṃ etadavocuṃ— "kiṃ tvaṃ, kumāra, kattukāmosī"ti? "pitaramhi hantukāmo"ti. "kenāsi ussāhito"ti? "ayyena devadattenā"ti. ekacce mahāmattā evaṃ matiṃ akaṃsu— "kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā"ti. ekacce mahāmattā evaṃ matiṃ akaṃsu— "na bhikkhū hantabbā. na bhikkhū kiñci aparajjhanti. kumāro ca hantabbo, devadatto cā"ti. ekacce mahāmattā evaṃ matiṃ akaṃsu— "na kumāro ca hantabbo, na devadatto. na bhikkhū hantabbā. rañño ārocetabbaṃ. yathā rājā vakkhati tathā karissāmā"ti.

46 atha kho te mahāmattā ajātasattuṃ kumāraṃ ādāya yena rājā māgadho seniyo bimbisāro tenupasankamiṃsu, upasankamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesuṃ. "kathaṃ, bhaṇe, mahāmattehi mati katā"ti? "ekacce, deva, mahāmattā evaṃ matiṃ akaṃsu— ‘kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā’ti. ekacce mahāmattā evaṃ matiṃ akaṃsu— ‘na bhikkhū hantabbā. na bhikkhū kiñci aparajjhanti. kumāro ca hantabbo, devadatto cā’ti. ekacce mahāmattā evaṃ matiṃ akaṃsu— ‘na kumāro ca hantabbo, na devadatto. na bhikkhū hantabbā. rañño ārocetabbaṃ. yathā rājā vakkhati tathā karissāmā’"ti. "kiṃ, bhaṇe, karissati buddho vā dhammo vā saṇgho vā? nanu bhagavatā paṭikacceva devadatto rājagahe pakāsāpito— ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. yaṃ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’"ti? tattha ye te mahāmattā evaṃ matiṃ akaṃsu— "kumāro ca hantabbo devadatto ca; sabbe ca bhikkhū hantabbā"ti; te aṭṭhāne akāsi. ye te mahāmattā evaṃ matiṃ akaṃsu— "na bhikkhū hantabbā; na bhikkhū kiñci aparajjhanti; kumāro ca hantabbo devadatto cā"ti; te nīce ṭhāne ṭhapesi. ye te mahāmattā evaṃ matiṃ akaṃsu— "na kumāro ca hantabbo, na devadatto; na bhikkhū hantabbā; rañño ārocetabbaṃ; yathā rājā vakkhati tathā karissāmā"ti; te ucce ṭhāne ṭhapesi. atha kho rājā māgadho seniyo bimbisāro ajātasattuṃ kumāraṃ etadavoca— "kissa maṃ tvaṃ, kumāra, hantukāmosī"ti? "rajjenāmhi, deva, atthiko"ti. "sace kho tvaṃ, kumāra, rajjena atthiko, etaṃ te rajjan"ti ajātasattussa kumārassa rajjaṃ niyyādesi.

3 abhimārapesana

47 atha kho devadatto yena ajātasattu kumāro tenupasankami, upasankamitvā ajātasattuṃ kumāraṃ etadavoca— "purise, mahārāja, āṇāpehi, ye samaṇaṃ gotamaṃ jīvitā voropessantī"ti. atha kho ajātasattu kumāro manusse āṇāpesi— "yathā, bhaṇe, ayyo devadatto āha tathā kareyyāthā"ti. atha kho devadatto ekaṃ purisaṃ āṇāpesi— "gacchāvuso, amukasmiṃ okāse samaṇo gotamo viharati. taṃ jīvitā voropetvā iminā maggena āgacchā"ti. tasmiṃ magge dve purise ṭhapesi— "yo iminā maggena eko puriso āgacchati, taṃ jīvitā voropetvā iminā maggena āgacchathā"ti. tasmiṃ magge cattāro purise ṭhapesi— "ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā"ti. tasmiṃ magge aṭṭha purise ṭhapesi— "ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā"ti. tasmiṃ magge soḷasa purise ṭhapesi— "ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā"ti.

48 atha kho so eko puriso asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā yena bhagavā tenupasankami, upasankamitvā bhagavato avidūre bhīto ubbiggo ussankī utrasto patthaddhena kāyena aṭṭhāsi. addasā kho bhagavā taṃ purisaṃ bhītaṃ ubbiggaṃ ussankiṃ utrastaṃ patthaddhena kāyena ṭhitaṃ. disvāna taṃ purisaṃ etadavoca— "ehāvuso, mā bhāyī"ti. atha kho so puriso asicammaṃ ekamantaṃ karitvā dhanukalāpaṃ nikkhipitvā yena bhagavā tenupasankami, upasankamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca— "accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ duṭṭhacitto vadhakacitto idhūpasankanto. tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā"ti. "taggha tvaṃ, āvuso, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ duṭṭhacitto vadhakacitto idhūpasankanto. yato ca kho tvaṃ, āvuso, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. vuḍḍhi hesā, āvuso, ariyassa vinaye— yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī"ti.

49 atha kho bhagavā tassa purisassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ— dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. yadā taṃ bhagavā aññāsi kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi— dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaheyya; evameva tassa purisassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi— "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman"ti. atha kho so puriso diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca— "abhikkantaṃ, bhante, abhikkantaṃ, bhante. seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti— evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṇghañca. upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan"ti. atha kho bhagavā taṃ purisaṃ etadavoca— "mā kho tvaṃ, āvuso, iminā maggena gaccha, iminā maggena gacchāhī"ti aññena maggena uyyojesi.

50 atha kho te dve purisā— "kiṃ nu kho so eko puriso cirena āgacchatī"ti— paṭipathaṃ gacchantā addasāsuṃ bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. disvāna yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. tesaṃ bhagavā anupubbiṃ kathaṃ kathesi … pe … aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ— "abhikkantaṃ, bhante … pe … upāsake no bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate"ti. atha kho bhagavā te purise etadavoca— "mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā"ti aññena maggena uyyojesi.

51 atha kho te cattāro purisā … pe … atha kho te aṭṭha purisā … pe … atha kho te soḷasa purisā— kiṃ nu kho te aṭṭha purisā cirena āgacchantīti— paṭipathaṃ gacchantā addasāsuṃ bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. disvāna yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ— dānakathaṃ … pe … aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ— "abhikkantaṃ, bhante … pe … upāsake no bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate"ti. atha kho bhagavā te purise etadavoca— "mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā"ti aññena maggena uyyojesi.

52 atha kho so eko puriso yena devadatto tenupasankami, upasankamitvā devadattaṃ etadavoca— "nāhaṃ, bhante, sakkomi taṃ bhagavantaṃ jīvitā voropetuṃ; mahiddhiko so bhagavā mahānubhāvo"ti. "alaṃ, āvuso; mā tvaṃ samaṇaṃ gotamaṃ jīvitā voropesi. ahameva samaṇaṃ gotamaṃ jīvitā voropessāmī"ti.

4 lohituppādakakamma

53 tena kho pana samayena bhagavā gijjhakūṭassa pabbatassa chāyāyaṃ cankamati. atha kho devadatto gijjhakūṭaṃ pabbataṃ āruhitvā mahatiṃ silaṃ pavijjhi— imāya samaṇaṃ gotamaṃ jīvitā voropessāmīti. dve pabbatakūṭā samāgantvā taṃ silaṃ sampaṭicchiṃsu. tato papatikā uppatitvā bhagavato pāde ruhiraṃ uppādesi. atha kho bhagavā uddhaṃ ulloketvā devadattaṃ etadavoca— "bahuṃ tayā, moghapurisa, apuññaṃ pasutaṃ, yaṃ tvaṃ duṭṭhacitto vadhakacitto tathāgatassa ruhiraṃ uppādesī"ti. atha kho bhagavā bhikkhū āmantesi— "idaṃ, bhikkhave, devadattena paṭhamaṃ ānantariyaṃ kammaṃ upacitaṃ, yaṃ duṭṭhacittena vadhakacittena tathāgatassa ruhiraṃ uppāditan"ti.

54 assosuṃ kho bhikkhū— "devadattena kira bhagavato vadho payutto"ti. te ca bhikkhū bhagavato vihārassa parito parito cankamanti uccāsaddā mahāsaddā sajjhāyaṃ karontā, bhagavato rakkhāvaraṇaguttiyā. assosi kho bhagavā uccāsaddaṃ mahāsaddaṃ sajjhāyasaddaṃ. sutvāna āyasmantaṃ ānandaṃ āmantesi— "kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo sajjhāyasaddo"ti? "assosuṃ kho, bhante, bhikkhū— ‘devadattena kira bhagavato vadho payutto’ti. te ca, bhante, bhikkhū bhagavato vihārassa parito parito cankamanti uccāsaddā mahāsaddā sajjhāyaṃ karontā, bhagavato rakkhāvaraṇaguttiyā. so eso, bhagavā, uccāsaddo mahāsaddo sajjhāyasaddo"ti. "tena hānanda, mama vacanena te bhikkhū āmantehi— satthā āyasmante āmantetī"ti. "evaṃ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasankami, upasankamitvā te bhikkhū etadavoca— "satthā āyasmante āmantetī"ti. "evamāvuso"ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca—

55 "aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parūpakkamena tathāgataṃ jīvitā voropeyya. anupakkamena, bhikkhave, tathāgatā parinibbāyanti.

56 "parisuddhasīlomhī"ti paṭijānāti "parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, bhikkhave, satthāraṃ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṃ paccāsīsati. pañcime, bhikkhave, satthāro santo saṃvijjamānā lokasmiṃ. katame pañca? idha, bhikkhave, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhasīlo samāno

57 "parisuddhañāṇadassanomhī"ti paṭijānāti "parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan"ti ca. mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. yaṃ kho panassa amanāpaṃ, kathaṃ na mayaṃ tena samudācareyyāma? sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṃ tumo karissati, tumova tena paññāyissatī’ti. evarūpaṃ kho, bhikkhave, satthāraṃ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṃ paccāsīsati. ime kho, bhikkhave, pañca satthāro santo saṃvijjamānā lokasmiṃ. puna caparaṃ, bhikkhave, idhekacco satthā aparisuddhājīvo samāno … pe … aparisuddhadhammadesano samāno … pe … aparisuddhaveyyākaraṇo samāno … pe … aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. tamenaṃ sāvakā evaṃ jānanti— ‘ayaṃ kho bhavaṃ satthā aparisuddhañāṇadassano samāno

58 ahaṃ kho pana, bhikkhave, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti ca. na ca maṃ sāvakā sīlato rakkhanti; na cāhaṃ sāvakehi sīlato rakkhaṃ paccāsīsāmi. ahaṃ kho pana, bhikkhave, parisuddhājīvo samāno … pe … parisuddhadhammadesano samāno … pe … parisuddhaveyyākaraṇo samāno … pe … parisuddhañāṇadassano samāno "parisuddhañāṇadassanomhī"ti paṭijānāmi "parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan"ti ca, na ca maṃ sāvakā ñāṇadassanato rakkhanti, na cāhaṃ sāvakehi ñāṇadassanato rakkhaṃ paccāsīsāmi. "aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parūpakkamena tathāgataṃ jīvitā voropeyya. anupakkamena, bhikkhave, tathāgatā parinibbāyanti. gacchatha tumhe, bhikkhave, yathāvihāraṃ. arakkhiyā, bhikkhave, tathāgatā"ti.

5 nāḷāgiripesana

59 tena kho pana samayena rājagahe nāḷāgiri nāma hatthī caṇḍo hoti, manussaghātako. atha kho devadatto rājagahaṃ pavisitvā hatthisālaṃ gantvā hatthibhaṇḍe etadavoca— "mayaṃ kho, bhaṇe, rājañātakā nāma paṭibalā nīcaṭṭhāniyaṃ uccaṭṭhāne ṭhapetuṃ, bhattampi vetanampi vaḍḍhāpetuṃ. tena hi, bhaṇe, yadā samaṇo gotamo imaṃ racchaṃ paṭipanno hoti, tadā imaṃ nāḷāgiriṃ hatthiṃ muñcetvā imaṃ racchaṃ paṭipādethā"ti. "evaṃ, bhante"ti kho te hatthibhaṇḍā devadattassa paccassosuṃ. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ rājagahaṃ piṇḍāya pāvisi. atha kho bhagavā taṃ racchaṃ paṭipajji. addasāsuṃ kho te hatthibhaṇḍā bhagavantaṃ taṃ racchaṃ paṭipannaṃ. disvāna nāḷāgiriṃ hatthiṃ muñcitvā taṃ racchaṃ paṭipādesuṃ. addasā kho nāḷāgiri hatthī bhagavantaṃ dūratova āgacchantaṃ. disvāna soṇḍaṃ ussāpetvā pahaṭṭhakaṇṇavālo yena bhagavā tena abhidhāvi. addasāsuṃ kho te bhikkhū nāḷāgiriṃ hatthiṃ dūratova āgacchantaṃ. disvāna bhagavantaṃ etadavocuṃ— "ayaṃ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṃ racchaṃ paṭipanno. paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato"ti. "āgacchatha, bhikkhave, mā bhāyittha. aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parūpakkamena tathāgataṃ jīvitā voropeyya. anupakkamena, bhikkhave, tathāgatā parinibbāyantī"ti.

60 dutiyampi kho te bhikkhū … pe … tatiyampi kho te bhikkhū bhagavantaṃ etadavocuṃ— "ayaṃ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṃ racchaṃ paṭipanno. paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato"ti. "āgacchatha, bhikkhave, mā bhāyittha. aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parūpakkamena tathāgataṃ jīvitā voropeyya. anupakkamena, bhikkhave, tathāgatā parinibbāyantī"ti.

61 tena kho pana samayena manussā pāsādesupi hammiyesupi chadanesupi āruḷhā acchanti. tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṃsu— "abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhīyissatī"ti. ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṃsu— "nacirassaṃ vata, bho, nāgo nāgena sangāmessatī"ti. atha kho bhagavā nāḷāgiriṃ hatthiṃ mettena cittena phari. atha kho nāḷāgiri hatthī bhagavato mettena cittena phuṭṭho soṇḍaṃ oropetvā yena bhagavā tenupasankami, upasankamitvā bhagavato purato aṭṭhāsi. atha kho bhagavā dakkhiṇena hatthena nāḷāgirissa hatthissa kumbhaṃ parāmasanto nāḷāgiriṃ hatthiṃ imāhi gāthāhi ajjhabhāsi—

62 "mā kuñjara nāgamāsado,
dukkhañhi kuñjara nāgamāsado;
na hi nāgahatassa kuñjara,
sugati hoti ito paraṃ yato.

63 mā ca mado mā ca pamādo,
na hi pamattā sugatiṃ vajanti te;
tvaññeva tathā karissasi,
yena tvaṃ sugatiṃ gamissasī"ti.

64 atha kho nāḷāgiri hatthī soṇḍāya bhagavato pādapaṃsūni gahetvā uparimuddhani ākiritvā paṭikuṭiyova osakki, yāva bhagavantaṃ addakkhi. atha kho nāḷāgiri hatthī hatthisālaṃ gantvā sake ṭhāne aṭṭhāsi. tathā danto ca pana nāḷāgiri hatthī ahosi. tena kho pana samayena manussā imaṃ gāthaṃ gāyanti—

65 "daṇḍeneke damayanti,
ankusehi kasāhi ca;
adaṇḍena asatthena,
nāgo danto mahesinā"ti.

66 manussā ujjhāyanti khiyyanti vipācenti— "yāva pāpo ayaṃ devadatto, alakkhiko, yatra hi nāma samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vadhāya parakkamissatī"ti. devadattassa lābhasakkāro parihāyi. bhagavato ca lābhasakkāro abhivaḍḍhi.

6 pañcavatthuyācanakathā

67 tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti. kassa sampannaṃ na manāpaṃ, kassa sāduṃ na ruccatī"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī"ti. bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tvaṃ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, bhikkhūnaṃ kulesu tikabhojanaṃ paññapessāmi tayo atthavase paṭicca— dummankūnaṃ puggalānaṃ niggahāya; pesalānaṃ bhikkhūnaṃ phāsuvihārāya, ‘mā pāpicchā pakkhaṃ nissāya saṇghaṃ bhindeyyun’ti; kulānuddayāya ca. gaṇabhojane yathādhammo kāretabbo"ti.

68 atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasankami, upasankamitvā kokālikaṃ kaṭamodakatissakaṃ khaṇḍadeviyā puttaṃ samuddadattaṃ etadavoca— "etha, mayaṃ, āvuso, samaṇassa gotamassa saṇghabhedaṃ karissāma cakkabhedan"ti. evaṃ vutte, kokāliko devadattaṃ etadavoca— "samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. kathaṃ mayaṃ samaṇassa gotamassa saṇghabhedaṃ karissāma cakkabhedan"ti? "etha, mayaṃ, āvuso, samaṇaṃ gotamaṃ upasankamitvā pañca vatthūni yācissāma— ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. imāni pañca vatthūni samaṇo gotamo nānujānissati. te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmā"ti. "sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṇghabhedo kātuṃ cakkabhedo. lūkhappasannā hi, āvuso, manussā"ti.

69 atha kho devadatto sapariso yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho devadatto bhagavantaṃ etadavoca— "bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā"ti. "alaṃ, devadatta. yo icchati, āraññiko hotu; yo icchati, gāmante viharatu. yo icchati, piṇḍapātiko hotu; yo icchati, nimantanaṃ sādiyatu. yo icchati, paṃsukūliko hotu; yo icchati, gahapaticīvaraṃ sādiyatu. aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṃ anuññātaṃ; tikoṭiparisuddhaṃ macchamaṃsaṃ— adiṭṭhaṃ, assutaṃ, aparisankitan"ti. atha kho devadatto— "na bhagavā imāni pañca vatthūni anujānātī"ti— haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

70 atha kho devadatto sapariso rājagahaṃ pavisitvā pañcahi vatthūhi janaṃ saññāpesi— "mayaṃ, āvuso, samaṇaṃ gotamaṃ upasankamitvā pañca vatthūni yācimhā— ‘bhagavā, bhante, anekapariyāyena appicchassa … pe … vīriyārambhassa vaṇṇavādī. imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya … pe … vīriyārambhāya saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya … pe … yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. imāni pañca vatthūni samaṇo gotamo nānujānāti. te mayaṃ imehi pañcahi vatthūhi samādāya vattāmā"ti.

71 tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṃsu— "ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino. samaṇo pana gotamo bāhulliko bāhullāya cetetī"ti. ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma devadatto bhagavato saṇghabhedāya parakkamissati cakkabhedāyā"ti.

72 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma devadatto saṇghabhedāya parakkamissati cakkabhedāyā"ti.

73 atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tvaṃ, devadatta, saṇghabhedāya parakkamasi cakkabhedāyā"ti? "saccaṃ, bhagavā"ti. "alaṃ, devadatta. mā te rucci saṇghabhedo. garuko kho, devadatta, saṇghabhedo. yo kho, devadatta, samaggaṃ saṇghaṃ bhindati, kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccati. yo ca kho, devadatta, bhinnaṃ saṇghaṃ samaggaṃ karoti, brahmaṃ puññaṃ pasavati, kappaṃ saggamhi modati. alaṃ, devadatta. mā te rucci saṇghabhedo. garuko kho, devadatta, saṇghabhedo"ti.

74 atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. addasā kho devadatto āyasmantaṃ ānandaṃ rājagahe piṇḍāya carantaṃ. disvāna yenāyasmā ānando tenupasankami, upasankamitvā āyasmantaṃ ānandaṃ etadavoca— "ajjataggedānāhaṃ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṇghā, uposathaṃ karissāmi saṇghakammaṃ karissāmī"ti.

75 atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca— "idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. addasā kho maṃ, bhante, devadatto rājagahe piṇḍāya carantaṃ. disvāna yenāhaṃ tenupasankami, upasankamitvā maṃ etadavoca— ‘ajjataggedānāhaṃ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṇghā, uposathaṃ karissāmi saṇghakammaṃ karissāmī’ti. ajjatagge, bhante, devadatto saṇghaṃ bhindissatī"ti. atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi—

76 "sukaraṃ sādhunā sādhuṃ,
sādhuṃ pāpena dukkaraṃ;
pāpaṃ pāpena sukaraṃ,
pāpamariyehi dukkaran"ti.

77 dutiyabhāṇavāro niṭṭhito.

tatiyabhāṇavāra

1 saṇghabhedakathā

78 atha kho devadatto tadahuposathe uṭṭhāyāsanā salākaṃ gāhesi— "mayaṃ, āvuso, samaṇaṃ gotamaṃ upasankamitvā pañca vatthūni yācimhā— ‘bhagavā, bhante, anekapariyāyena appicchassa … pe … vīriyārambhassa vaṇṇavādī. imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya … pe … vīriyārambhāya saṃvattanti. sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya … pe … yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. imāni pañca vatthūni samaṇo gotamo nānujānāti. te mayaṃ imehi pañcahi vatthūhi samādāya vattāma. yassāyasmato imāni pañca vatthūni khamanti, so salākaṃ gaṇhātū"ti.

79 tena kho pana samayena vesālikā vajjiputtakā pañcamattāni bhikkhusatāni navakā ceva honti appakataññuno ca. te— "ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan"ti salākaṃ gaṇhiṃsu. atha kho devadatto saṇghaṃ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṃ tena pakkāmi. atha kho sāriputtamoggallānā yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca— "devadatto, bhante, saṇghaṃ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṃ tena pakkanto"ti. "na hi nāma tumhākaṃ, sāriputtā, tesu navakesu bhikkhūsu kāruññampi bhavissati? gacchatha tumhe, sāriputtā, purā te bhikkhū anayabyasanaṃ āpajjantī"ti. "evaṃ, bhante"ti kho sāriputtamoggallānā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena gayāsīsaṃ tenupasankamiṃsu.

80 tena kho pana samayena aññataro bhikkhu bhagavato avidūre rodamāno ṭhito hoti. atha kho bhagavā taṃ bhikkhuṃ etadavoca— "kissa tvaṃ, bhikkhu, rodasī"ti? "yepi te, bhante, bhagavato aggasāvakā sāriputtamoggallānā tepi devadattassa santike gacchanti devadattassa dhammaṃ rocentā"ti. "aṭṭhānametaṃ, bhikkhu, anavakāso, yaṃ sāriputtamoggallānā devadattassa dhammaṃ roceyyuṃ, api ca te gatā bhikkhūnaṃ saññattiyā"ti.

81 tena kho pana samayena devadatto mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. addasā kho devadatto sāriputtamoggallāne dūratova āgacchante. disvāna bhikkhū āmantesi— "passatha, bhikkhave, yāva svākkhāto mayā dhammo, yepi te samaṇassa gotamassa aggasāvakā sāriputtamoggallānā tepi mama santike āgacchanti. mama dhammaṃ rocentā"ti. evaṃ vutte, kokāliko devadattaṃ etadavoca— "mā, āvuso devadatta, sāriputtamoggallāne vissasi. pāpicchā sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā"ti. "alaṃ, āvuso. svāgataṃ tesaṃ yato me dhammaṃ rocentī"ti.

82 atha kho devadatto āyasmantaṃ sāriputtaṃ upaḍḍhāsanena nimantesi— "ehāvuso sāriputta, idha nisīdāhī"ti. "alaṃ, āvuso"ti kho āyasmā sāriputto aññataraṃ āsanaṃ gahetvā ekamantaṃ nisīdi. āyasmāpi kho mahāmoggallāno aññataraṃ āsanaṃ gahetvā ekamantaṃ nisīdi. atha kho devadatto bahudeva rattiṃ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ sāriputtaṃ ajjhesi— "vigatathinamiddho kho, āvuso sāriputta, bhikkhusaṇgho. paṭibhātu taṃ, āvuso sāriputta, bhikkhūnaṃ dhammī kathā, piṭṭhi me āgilāyati, tamahaṃ āyamissāmī"ti. "evamāvuso"ti kho āyasmā sāriputto devadattassa paccassosi. atha kho devadatto catugguṇaṃ sanghāṭiṃ paññapetvā dakkhiṇena passena seyyaṃ kappesi. tassa kilamantassa muṭṭhassatissa asampajānassa muhuttakeneva niddā okkami.

83 atha kho āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. āyasmā mahāmoggallāno iddhipāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. atha kho tesaṃ bhikkhūnaṃ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi— "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman"ti.

84 atha kho āyasmā sāriputto bhikkhū āmantesi— "gacchāma mayaṃ, āvuso, bhagavato santike. yo tassa bhagavato dhammaṃ rocesi so āgacchatū"ti. atha kho sāriputtamoggallānā tāni pañcabhikkhusatāni ādāya yena veḷuvanaṃ tenupasankamiṃsu. atha kho kokāliko devadattaṃ uṭṭhāpesi— "uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi. nanu tvaṃ, āvuso devadatta, mayā vutto— ‘mā, āvuso devadatta, sāriputtamoggallāne vissāsi. pāpicchā sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’"ti? atha kho devadattassa tattheva uṇhaṃ lohitaṃ mukhato uggañchi.

85 atha kho sāriputtamoggallānā yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdisuṃ. ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca— "sādhu, bhante, bhedakānuvattakā bhikkhū puna upasampajjeyyun"ti. "alaṃ, sāriputta. mā te rucci bhedakānuvattakānaṃ bhikkhūnaṃ puna upasampadā. tena hi tvaṃ, sāriputta, bhedakānuvattake bhikkhū thullaccayaṃ desāpehi. kathaṃ pana te, sāriputta, devadatto paṭipajjī"ti? "yatheva, bhante, bhagavā bahudeva rattiṃ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā maṃ ajjhesati— ‘vigatathinamiddho kho, sāriputta, bhikkhusaṇgho; paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā, piṭṭhi me āgilāyati, tamahaṃ āyamissāmī’ti. evameva kho, bhante, devadatto paṭipajjī"ti.

86 atha kho bhagavā bhikkhū āmantesi— "bhūtapubbaṃ, bhikkhave, araññāyatane mahāsarasī. taṃ nāgā upanissāya vihariṃsu. te taṃ sarasiṃ ogāhetvā, soṇḍāya bhisamuḷālaṃ abbuhitvā, suvikkhālitaṃ vikkhāletvā, akaddamaṃ sankhāditvā ajjhoharanti. tesaṃ taṃ vaṇṇāya ceva hoti, balāya ca. na ca tatonidānaṃ maraṇaṃ vā nigacchanti, maraṇamattaṃ vā dukkhaṃ. tesaṃyeva kho pana, bhikkhave, mahānāgānaṃ anusikkhamānā taruṇā bhinkacchāpā. te taṃ sarasiṃ ogāhetvā, soṇḍāya bhisamuḷālaṃ abbuhitvā, na suvikkhālitaṃ vikkhāletvā, sakaddamaṃ sankhāditvā, ajjhoharanti. tesaṃ taṃ neva vaṇṇāya hoti, na balāya. tatonidānañca maraṇaṃ vā nigacchanti, maraṇamattaṃ vā dukkhaṃ. evameva kho, bhikkhave, devadatto mamānukrubbaṃ kapaṇo marissatīti.

87 mahāvarāhassa mahiṃ vikrubbato,
bhisaṃ ghasānassa nadīsu jaggato;
bhinkova pankaṃ abhibhakkhayitvā,
mamānukrubbaṃ kapaṇo marissatīti.

88 aṭṭhahi, bhikkhave, angehi samannāgato bhikkhu dūteyyaṃ gantumarahati. katamehi aṭṭhahi? idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako— imehi kho, bhikkhave, aṭṭhahangehi samannāgato bhikkhu dūteyyaṃ gantumarahati.

89 aṭṭhahi, bhikkhave, angehi samannāgato sāriputto dūteyyaṃ gantumarahati. katamehi aṭṭhahi? idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako— imehi kho, bhikkhave, aṭṭhahangehi samannāgato sāriputto dūteyyaṃ gantumarahatīti.

90 yo ve na byathati patvā,
parisaṃ uggavādiniṃ;
na ca hāpeti vacanaṃ,
na ca chādeti sāsanaṃ.

91 asandiddho ca akkhāti,
pucchito ca na kuppati;
sa ve tādisako bhikkhu,
dūteyyaṃ gantumarahatīti.

92 aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. katamehi aṭṭhahi? lābhena, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave … pe … yasena, bhikkhave … pe … ayasena, bhikkhave … pe … sakkārena, bhikkhave … pe … asakkārena, bhikkhave … pe … pāpicchatāya, bhikkhave … pe … pāpamittatāya bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho— imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

93 sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya. kathañca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya? yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharato evaṃsate āsavā vighātapariḷāhā na honti. yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharato evaṃsate āsavā vighātapariḷāhā na honti. idaṃ kho, bhikkhave, atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya. tasmātiha, bhikkhave, uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti; evañhi vo, bhikkhave, sikkhitabbanti.

94 tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. katamehi tīhi? pāpicchatā, pāpamittatā, oramattakena visesādhigamena antarā vosānaṃ āpādi— imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekicchoti.

95 mā jātu koci lokasmiṃ,
pāpiccho udapajjatha;
tadamināpi jānātha,
pāpicchānaṃ yathāgati.

96 paṇḍitoti samaññāto,
bhāvitattoti sammato;
jalaṃva yasasā aṭṭhā,
devadattoti me sutaṃ.

97 so pamādaṃ anuciṇṇo,
āsajja naṃ tathāgataṃ;
avīcinirayaṃ patto,
catudvāraṃ bhayānakaṃ.

98 aduṭṭhassa hi yo dubbhe,
pāpakammaṃ akrubbato;
tameva pāpaṃ phusati,
duṭṭhacittaṃ anādaraṃ.

99 samuddaṃ visakumbhena,
yo maññeyya padūsituṃ;
na so tena padūseyya,
bhesmā hi udadhī mahā.

100 evameva tathāgataṃ,
yo vādenupahiṃsati;
samaggataṃ santacittaṃ,
vādo tamhi na rūhati.

101 tādisaṃ mittaṃ krubbetha,
tañca sevetha paṇḍito;
yassa maggānugo bhikkhu,
khayaṃ dukkhassa pāpuṇe"ti.

2 upālipañhā

102 atha kho āyasmā upāli yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca— "saṇgharāji saṇgharājīti, bhante, vuccati. kittāvatā nu kho, bhante, saṇgharāji hoti, no ca saṇghabhedo? kittāvatā ca pana saṇgharāji ceva hoti saṇghabhedo cā"ti?

103 "ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo. ekato, upāli, dve honti, ekato dve, pañcamo anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo. ekato, upāli, dve honti, ekato tayo, chaṭṭho anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo. ekato, upāli, tayo honti, ekato tayo, sattamo anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo. ekato, upāli, tayo honti, ekato cattāro, aṭṭhamo anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo. ekato, upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evaṃ kho, upāli, saṇgharāji ceva hoti saṇghabhedo ca. navannaṃ vā, upāli, atirekanavannaṃ vā saṇgharāji ceva hoti saṇghabhedo ca. na kho, upāli, bhikkhunī saṇghaṃ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṇghaṃ bhindati … pe … na sāmaṇero saṇghaṃ bhindati, na sāmaṇerī saṇghaṃ bhindati, na upāsako saṇghaṃ bhindati, na upāsikā saṇghaṃ bhindati, api ca bhedāya parakkamati. bhikkhu kho, upāli, pakatatto, samānasaṃvāsako, samānasīmāyaṃ ṭhito, saṇghaṃ bhindatī"ti.

104 "saṇghabhedo saṇghabhedoti, bhante, vuccati. kittāvatā nu kho, bhante, saṇgho bhinno hotī"ti?

105 "idhupāli, bhikkhū adhammaṃ dhammoti dīpenti. (1)

106 dhammaṃ adhammoti dīpenti. (2)

107 avinayaṃ vinayoti dīpenti. (3)

108 vinayaṃ avinayoti dīpenti. (4)

109 abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti. (5)

110 bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti. (6)

111 anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti. (7)

112 āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti. (8)

113 apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. (9)

114 paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. (10)

115 anāpattiṃ āpattīti dīpenti. (11)

116 āpattiṃ anāpattīti dīpenti. (12)

117 lahukaṃ āpattiṃ garukā āpattīti dīpenti. (13)

118 garukaṃ āpattiṃ lahukā āpattīti dīpenti. (14)

119 sāvasesaṃ āpattiṃ anavasesā āpattīti dīpenti. (15)

120 anavasesaṃ āpattiṃ sāvasesā āpattīti dīpenti. (16)

121 duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti. (17)

122 aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti. (18)

123 te imehi aṭṭhārasahi vatthūhi apakassanti, avapakassanti, āveniṃ uposathaṃ karonti, āveniṃ pavāraṇaṃ karonti, āveniṃ saṇghakammaṃ karonti. ettāvatā kho, upāli, saṇgho bhinno hotī"ti.

124 "saṇghasāmaggī saṇghasāmaggīti, bhante, vuccati. kittāvatā nu kho, bhante, saṇgho samaggo hotī"ti?

125 "idhupāli, bhikkhū adhammaṃ adhammoti dīpenti. (1)

126 dhammaṃ dhammoti dīpenti. (2)

127 avinayaṃ avinayoti dīpenti. (3)

128 vinayaṃ vinayoti dīpenti. (4)

129 abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti. (5)

130 bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti. (6)

131 anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti. (7)

132 āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti. (8)

133 apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. (9)

134 paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. (10)

135 anāpattiṃ anāpattīti dīpenti. (11)

136 āpattiṃ āpattīti dīpenti. (12)

137 lahukaṃ āpattiṃ lahukā āpattīti dīpenti. (13)

138 garukaṃ āpattiṃ garukā āpattīti dīpenti. (14)

139 sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpenti. (15)

140 anavasesaṃ āpattiṃ anavasesā āpattīti dīpenti. (16)

141 duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti. (17)

142 aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti. (18)

143 te imehi aṭṭhārasahi vatthūhi na apakassanti, na avapakassanti, na āveniṃ uposathaṃ karonti, na āveniṃ pavāraṇaṃ karonti, na āveniṃ saṇghakammaṃ karonti. ettāvatā kho, upāli, saṇgho samaggo hotī"ti.

144 "samaggaṃ pana, bhante, saṇghaṃ bhinditvā kiṃ so pasavatī"ti? "samaggaṃ kho, upāli, saṇghaṃ bhinditvā kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccatīti.

145 āpāyiko nerayiko,
kappaṭṭho saṇghabhedako;
vaggarato adhammaṭṭho,
yogakkhemā padhaṃsati;
saṇghaṃ samaggaṃ bhinditvā,
kappaṃ nirayamhi paccatī"ti.

146 "bhinnaṃ pana, bhante, saṇghaṃ samaggaṃ katvā kiṃ so pasavatī"ti? "bhinnaṃ kho, upāli, saṇghaṃ samaggaṃ katvā brahmaṃ puññaṃ pasavati, kappaṃ saggamhi modatīti.

147 sukhā saṇghassa sāmaggī,
samaggānañca anuggaho;
samaggarato dhammaṭṭho,
yogakkhemā na dhaṃsati;
saṇghaṃ samaggaṃ katvāna,
kappaṃ saggamhi modatī"ti.

148 "siyā nu kho, bhante, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti? "siyā, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti.

149 "siyā pana, bhante, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti? "siyā, upāli, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti.

150 "katamo pana, bhante, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti? "idhupāli, bhikkhu adhammaṃ dhammoti dīpeti. tasmiṃ adhammadiṭṭhi, bhede adhammadiṭṭhi, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

151 puna caparaṃ, upāli, bhikkhu adhammaṃ dhammoti dīpeti. tasmiṃ adhammadiṭṭhi, bhede dhammadiṭṭhi, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

152 puna caparaṃ, upāli, bhikkhu adhammaṃ dhammoti dīpeti. tasmiṃ adhammadiṭṭhi, bhede vematiko, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

153 puna caparaṃ, upāli, bhikkhu adhammaṃ dhammoti dīpeti. tasmiṃ dhammadiṭṭhi, bhede adhammadiṭṭhi … pe … tasmiṃ dhammadiṭṭhi bhede dhammadiṭṭhi. tasmiṃ dhammadiṭṭhi bhede vematiko. tasmiṃ vematiko bhede adhammadiṭṭhi. tasmiṃ vematiko bhede dhammadiṭṭhi. tasmiṃ vematiko bhede vematiko vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

154 puna caparaṃ, upāli, bhikkhu dhammaṃ adhammoti dīpeti … pe … avinayaṃ vinayoti dīpeti … vinayaṃ avinayoti dīpeti … abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti … bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti … anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti … āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti … apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti … paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti … anāpattiṃ āpattīti dīpeti … āpattiṃ anāpattīti dīpeti … lahukaṃ āpattiṃ garukā āpattīti dīpeti … garukaṃ āpattiṃ lahukā āpattīti dīpeti … sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti … anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti … duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti … aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti … tasmiṃ adhammadiṭṭhi, bhede adhammadiṭṭhi … pe … tasmiṃ adhammadiṭṭhi, bhede dhammadiṭṭhi … tasmiṃ adhammadiṭṭhi, bhede vematiko … tasmiṃ dhammadiṭṭhi, bhede adhammadiṭṭhi … tasmiṃ dhammadiṭṭhi, bhede dhammadiṭṭhi … tasmiṃ dhammadiṭṭhi, bhede vematiko … tasmiṃ vematiko, bhede adhammadiṭṭhi … tasmiṃ vematiko, bhede dhammadiṭṭhi … tasmiṃ vematiko, bhede vematiko, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti.

155 "katamo pana, bhante, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti? "idhupāli, bhikkhu adhammaṃ dhammoti dīpeti. tasmiṃ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṃ, avinidhāya khantiṃ, avinidhāya ruciṃ, avinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho.

156 puna caparaṃ, upāli, bhikkhu dhammaṃ adhammoti dīpeti … pe … duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti. tasmiṃ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṃ, avinidhāya khantiṃ, avinidhāya ruciṃ, avinidhāya bhāvaṃ, anussāveti, salākaṃ gāheti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. ayampi kho, upāli, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti.

157 tatiyabhāṇavāro niṭṭhito.
saṇghabhedakakkhandhako sattamo.

158 tassuddānaṃ

159 anupiye abhiññātā,
sukhumālo na icchati;
kasā vapā abhi ninne,
niddhā lāve ca ubbahe.

160 puñjamaddapalālañca,
bhusaophuṇanīhare;
āyatimpi na khīyanti,
pitaro ca pitāmahā.

161 bhaddiyo anuruddho ca,
ānando bhagu kimilo;
sakyamāno ca kosambiṃ,
parihāyi kakudhena ca.

162 pakāsesi pituno ca,
purise silaṃ nāḷāgiriṃ;
tikapañcagaruko kho,
bhindi thullaccayena ca;
tayo aṭṭha puna tīṇi,
rāji bhedā siyā nu khoti.

163 saṇghabhedakakkhandhako niṭṭhito.