1At one time the Buddha was staying at the Mallian town of Anupiyā. At this time a number of well-known young Sakyans had followed the Buddha in going forth.

The Sakyans Mahānāma and Anuruddha were brothers. Anuruddha had been brought up in great comfort. He had three stilt houses: one for the winter, one for the summer, and one for the rainy season. He spent the four months of the rainy season in the rainy-season house, attended on only by female musicians, never descending from that house.

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Mahānāma thought: “A number of well-known young Sakyans have just followed the Buddha in going forth, but no one from our household. Why don’t Anuruddha or I go forth?”

He then went to Anuruddha and told him what he had thought. Anuruddha replied:

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“I’ve been brought up in great comfort; I’m not able to go forth. You go forth.”

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“Come then, and I’ll teach you the affairs of the household life. First you must plow the fields, then sow the seeds, irrigate, and drain, and then weed. Next you must cut the harvest, gather it together, and make sheaves. You must then thresh it, remove the straw and husk, and then winnow it before you bring it into storage. And next year you must do the same, and the next.”

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“But does the work never stop? I can’t see any end to it. When can you enjoy yourself with worldly pleasures, free from bother?”

“The work doesn’t stop and you won’t see any end of it. While the work was still unfinished, our fathers and grandfathers have all died.”

“Well then, you go ahead with the affairs of the household life. I’ll go forth into homelessness.”

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2Anuruddha then went to his mother and said: “Mom, I wish to go forth into homelessness. Please allow me.”

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“Both of you, Anuruddha, my two sons, are dear and beloved to me. Even if you died I would lose you against my wishes. So how can I allow you to go forth into homelessness while you’re still living?”

A second time Anuruddha asked the same question and got the same reply. He then asked a third time.

3At that time the Sakyans were ruled by King Bhaddiya, who was a friend of Anuruddha’s. Anuruddha’s mother considered this and thought: “Bhaddiya won’t be able to go forth into homelessness.” And she said to Anuruddha: “If Bhaddiya the King of the Sakyans goes forth, then you too may go forth.”

Anuruddha then went to King Baddiya and said: “My going forth depends on yours.”

“Don’t worry about whether your going forth depends on mine or not. I’m with you. So just go forth when you like.”

“Come, let’s go forth together.”

“I’m not able to go forth. I’m not able to do what you do. What can I do? You go forth.”

“My mother told me that I may go forth only if you go forth. And then you said, ‘Don’t worry about whether your going forth depends on mine or not. I’m with you. So just go forth when you like.’ So come, let’s go forth together.”

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4At that time people spoke the truth, and so Bhaddiya said to Anuruddha: “Please wait seven years. Then we’ll go forth together.”

“That’s too long. I’m not able to wait for seven years.”

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“Then wait six years … five years … four years … three years … two years … one year, and we’ll go forth together.”

“That’s too long. I’m not able to wait for one year.”

“Then wait seven months, and we’ll go forth together.”

“That’s too long. I’m not able to wait for seven months.”

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“Then wait six months … five months … four months … three months … two months … one month … half a month, and we’ll go forth together.”

“That’s too long. I’m not able to wait for half a month.”

“Then wait seven days, while I hand over the rulership to my sons and brothers.”

“Seven days isn’t long. I’ll wait.”

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5Soon afterwards King Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, with the barber Upāli as the seventh, went out to the park with the fourfold army, just as they used to. After going a good distance, they turned back the army. They then entered a foreign territory, removed their ornaments, bound them in a bundle with an upper robe, and said to Upāli: “Now turn back, Upāli. This is enough for you to live on.” As Upāli was returning, he thought: “The Sakyans are temperamental. Thinking that I’m responsible for the departure of these young men, they might have me killed. Now, if these young Sakyans are going forth into homelessness, why shouldn’t I?”

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Undoing the bundle, he hung the goods from a tree, saying: “Whoever sees this may take it as given.” And he returned to the young Sakyans.

Seeing Upāli coming, they said to him: “Why are you coming back, Upāli?”

And he told what he had done.

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“You have done the right thing. The Sakyans are indeed temperamental. Thinking that you were responsible for our departure, they might have killed you.”

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6Then the young Sakyans, taking Upāli with them, went to the Buddha, bowed, sat down, and said:

“Venerable Sir, we Sakyans are proud. This barber Upāli has been serving us for a long time. Please let him go forth first. We will then bow down to him, rise up for him, raise our joined palms to him, and do acts of respect toward him. In this way our Sakyan pride will be subdued.”

7And the Buddha had Upāli go forth first, and afterwards the young Sakyans.

During that very rainy season Venerable Bhaddiya realized the three insights, Venerable Anuruddha obtained clairvoyance, Venerable Ānanda realized stream-entry, whereas Devadatta obtained supernormal powers, but no stage of awakening.

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8When Bhaddiya was in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently uttered a heartfelt exclamation: “Oh, what happiness! Oh, what happiness!”

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A number of monks went to the Buddha, bowed, sat down, and told him what was happening, adding: “No doubt Bhaddiya is dissatisfied with the spiritual life. It’s because he’s recalling his former happiness as a king that he is saying this.”

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9The Buddha addressed a certain monk: “Go, monk, and in my name say to Bhaddiya, ‘Bhaddiya, the Teacher is calling you.’”

Saying: “Yes, Sir,” he did just that.

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Bhaddiya consented. He then went to the Buddha, bowed, and sat down. And the Buddha said to him: “Is it true, Bhaddiya, that when you’re in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently utter a heartfelt exclamation: ‘Oh, what happiness! Oh, what happiness!’?”

“Yes, Venerable Sir.”

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“But why do you say this?”

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“In the past, when I was a king, I was well protected within and outside the royal compound, within and outside of town, and within and outside of the country. But although I was protected and guarded in this way, I was fearful, agitated, and distrustful. But now, Sir, when I’m in the wilderness, at the foot of a tree, or in an empty dwelling, I’m free from fear, agitation, and distrust. I’m free from bother, relaxed, living on what’s given by others, with a mind as free as a wild animal. This is why I say this.”

Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation:

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1.2 The account of Devadatta

11When the Buddha had stayed at Anupiyā for as long as he liked, he set out wandering toward Kosambī. When he eventually arrived, he stayed in Ghosita’s Monastery.

Then, while reflecting in private, Devadatta thought: “Who might I inspire to have confidence in me, so that I’d get much gain and honor?” And it occurred to him: “Prince Ajātasattu is young and has a bright future. Why don’t I inspire him to have confidence in me? I’ll then get much gain and honor.”

12Devadatta put his dwelling in order, took his bowl and robes, and left for Rājagaha, where he eventually arrived. He then transformed himself into a boy wearing a snake as a belt and appeared on Prince Ajātasattu’s lap. When Ajātasattu became fearful and agitated, Devadatta said to him: “Are you afraid of me, Prince?”

“I am. Who are you?”

“I’m Devadatta.”

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“If you are Venerable Devadatta, then please appear in your own form.” Devadatta abandoned the form of a boy and then stood in front of Ajātasattu, wearing his robes and carrying his bowl.

By means of this wonder Devadatta was able to inspire Ajātasattu to have confidence in him. Ajātasattu then attended on him morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food. Overcome by gain, honor, and fame, Devadatta started desiring to lead the Saṅgha of monks. But with the appearance of that thought, his supernormal powers disappeared.

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13At that time Kakudha the Koḷiyan, the attendant to Venerable Mahāmoggallāna, had recently died and been reborn in a mind-made body. He had acquired a body two or three times the size of the fields of a Magadhan village. Yet he harmed neither himself nor others with that body.

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Soon afterwards the god Kakudha approached Mahāmoggallāna, bowed down, and told him about Devadatta’s desire and the disappearance of his supernormal powers. He then bowed down, circumambulated Mahāmoggallāna with his right side toward him, and disappeared on the spot.

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14Mahāmoggallāna then went to the Buddha, bowed, sat down, and told him all that had happened.

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15The Buddha said: “But, Moggallāna, have you read Kakudha’s mind so that you know that all he says is just so and not otherwise?”

“I have, Venerable Sir.”

“Remember these words, Moggallāna! Soon that fool will show himself as he truly is.

1.3 Discussion of the five kinds of teachers

16“Moggallāna, there are five kinds of teachers in the world.

One kind of teacher is impure in behavior, while claiming it is pure. His disciples know about his impure behavior, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure behavior of such a teacher. And the teacher expects his disciples to conceal it.

17Another kind of teacher is impure in livelihood, while claiming it is pure. His disciples know about his impure livelihood, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure livelihood of such a teacher. And the teacher expects his disciples to conceal it.

18Still another kind of teacher gives impure teachings, while claiming they are pure. His disciples know about his impure teachings, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure teachings of such a teacher. And the teacher expects his disciples to conceal them.

19Still another kind of teacher gives impure explanations, while claiming they are pure. His disciples know about his impure explanations, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure explanations of such a teacher. And the teacher expects his disciples to conceal them.

20Still another kind of teacher has impure knowledge and vision, while claiming they are pure. His disciples know about his impure knowledge and vision, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure knowledge and vision of such a teacher. And the teacher expects his disciples to conceal it.

21But in my case, Moggallāna, I claim my behavior is pure because it is. My disciples don’t conceal my behavior and I don’t expect them to do so. I claim my livelihood is pure … I claim my teachings are pure … I claim my explanations are pure … I claim my knowledge and vision are pure because they are. My disciples don’t conceal my knowledge and vision and I don’t expect them to do so.”

22When the Buddha had stayed at Kosambī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. Then a number of monks went to the Buddha, bowed, sat down, and said:

“Venerable Sir, Prince Ajātasattu attends on Devadatta morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food.”

“Don’t envy Devadatta, monks, his gain, honor, and fame. So long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities.

23Just as a fierce dog would get even more fierce if you break a gall bladder on its nose, so too, so long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities.

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24Devadatta’s gain, honor, and fame will cause his destruction and ruin.

25Just as a plantain banana tree produces fruit to its own destruction and ruin, so too will Devadatta’s gain, honor, and fame cause his own destruction and ruin.

26Just as a bamboo produces fruit to its own destruction and ruin, so too will Devadatta’s gain, honor, and fame cause his own destruction and ruin.

27Just as a naḷa reed produces fruit to its own destruction and ruin, so too will Devadatta’s gain, honor, and fame cause his own destruction and ruin.

28Just as a mule becomes pregnant to its own destruction and ruin, so too will Devadatta’s gain, honor, and fame cause his own destruction and ruin.”

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30The first section for recitation is finished.

2.1 The legal procedure of announcement

31Soon afterwards the Buddha was seated giving a teaching surrounded by a large gathering of people, including the King. Then Devadatta got up from his seat, put his upper robe over one shoulder, raised his joined palms, and said: “Venerable Sir, you’re now old and close to the end of your life. You should live free from bother and enjoy the happiness of the present life. Hand the Saṅgha of monks over to me. Let me lead the Saṅgha.”

“Let it be, Devadatta, don’t think of leading the Saṅgha of monks.”

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32A second time Devadatta said the same thing and got the same reply. He then said it a third time, and the Buddha replied:

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33“I wouldn’t even hand the Saṅgha over to Sāriputta and Mogallāna, so why then to you, a wretched devourer of junk?”

Devadatta thought: “The Buddha disparages me in front of a gathering that includes the king as a devourer of junk, while praising Sāriputta and Mogallāna,” and he bowed down in anger, circumambulated the Buddha with his right side toward him, and left.

This was the first time Devadatta had ill will toward the Buddha.

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34Soon afterwards the Buddha addressed the monks:

“Well then, the Saṅgha should do a legal procedure to make an announcement about Devadatta in Rājagaha like this: ‘Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.’ And it should be done in this way. A competent and capable monk should inform the Saṅgha:

35‘Please, Venerables, I ask the Saṅgha to listen. If it seems appropriate to the Saṅgha, the Saṅgha should do a legal procedure to make an announcement about Devadatta in Rājagaha like this: “Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” This is the motion.

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Please, Venerables, I ask the Saṅgha to listen. The Saṅgha does a legal procedure to make an announcement about Devadatta in Rājagaha like this:

36“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” Any monk who approves of doing a legal procedure to make an announcement about Devadatta in Rājagaha “Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta" should remain silent. Any monk who doesn’t approve should speak up.

The Saṅgha has done a legal procedure to make an announcement about Devadatta in Rājagaha like this:

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37“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” The Saṅgha approves and is therefore silent. I will remember it thus.’”

38And the Buddha addressed Sāriputta: “Well then, Sāriputta, make that announcement about Devadatta in Rājagaha.”

“Previously, Venerable Sir, I have praised Devadatta in Rājagaha, saying, ‘The Godhian is powerful and mighty.’ How then can I now make this announcement about Devadatta in Rājagaha?”

“Didn’t you truthfully praise Devadatta in Rājagaha when you said that?”

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“Yes.”

“In the same way, you should truthfully make an announcement about Devadatta in Rājagaha.”

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“Yes, Sir.”

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39And the Buddha addressed the monks:

“Well then, the Saṅgha should appoint Sāriputta to make that announcement about Devadatta in Rājagaha. And he should be appointed like this. First Sāriputta should be asked, and then a competent and capable monk should inform the Saṅgha:

‘Please, Venerables, I ask the Saṅgha to listen. If it seems appropriate to the Saṅgha, the Saṅgha should appoint Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

40“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” This is the motion.

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Please, Venerables, I ask the Saṅgha to listen. The Saṅgha appoints Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

41“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” Any monk who approves of appointing Venerable Sāriputta to make an announcement about Devadatta in Rājagaha “Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta” should remain silent. Any monk who doesn’t approve should speak up.

The Saṅgha has appointed Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

42“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

43When he had been appointed, Sāriputta entered Rājagaha accompanied by a number of monks. He then made that announcement about Devadatta:

“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta.” The foolish people there, those with little faith and confidence, said: “These Sakyan monastics are envious of Devadatta’s gain and honor.” But the wise ones, those with faith and confidence, said: “This must be a serious matter, seeing as the Buddha has had an announcement made about Devadatta in Rājagaha.”

2.2 The account of Prince Ajātasattu

44Soon afterwards Devadatta went to Prince Ajātasattu and said: “Formerly, Prince, people were long-lived, but now they are short-lived. It’s possible that you might die while still a prince. So kill your father and become the King. And I’ll kill the Buddha and become the Buddha.”

45Ajātasattu thought: “Venerable Devadatta is powerful and mighty. He would know.” So he bound a dagger to his thigh and, fearful and agitated, he hastily entered the royal compound in the middle of the day. The officials in the royal compound saw Ajātasattu’s strange behavior and seized him. When they examined him, they found the dagger tied to his thigh. They asked him what he was up to.

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“I want to kill my father.”

“Who has instigated you?”

“Venerable Devadatta.”

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Some officials opined: “The Prince should be executed, as well as Devadatta and all the monks.” Others opined: “The monks should not be executed; they haven’t done anything wrong. The Prince should be executed, as well as Devadatta.” Others again opined: “Neither the Prince nor Devadatta nor the monks should be executed. The King should be informed, and we should do as he says.”

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46Taking Ajātasattu with them, they went to King Seniya Bimbisāra of Magadha and informed him of what had happened. The King said: “What do you all think?” And they told him their views.

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The King said: “What has this to do with the Buddha, the Teaching, and the Saṅgha? Didn’t the Buddha have an announcement made in Rājagaha as a warning: ‘Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Saṅgha, but only with Devadatta’?”

And he fired those officials who had suggested to execute the Prince, Devadatta, and the Saṅgha; he demoted those who had suggested to execute the Prince and Devadatta; and he promoted those who had suggested to act according to the King’s orders.

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The King then said to Ajātasattu: “Why do you want to kill me?”

“I want to rule, sir.”

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“If you want to rule, the kingdom is yours.” And he handed the rulership over to the Prince.

2.3 The sending of assassins

47Soon afterwards Devadatta went to Ajātasattu and said:

“Great king, tell your men to kill the ascetic Gotama.” And the King told his men: “Do as Venerable Devadatta says.”

Devadatta then told one man: “Go to such and such a place where the ascetic Gotama is staying. Kill him and return via this path.” On that path he stationed two men, saying: “Kill the man who comes along this path and return via that path.” On that path he stationed four men, saying: “Kill the two men who come along this path and return via that path.” On that path he stationed eight men, saying: “Kill the four men who come along this path and return via that path.” On that path he stationed sixteen men, saying: “Kill the eight men who come along this path and then return.”

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48Soon afterwards that one man took a sword and shield, secured a bow and arrows on his back, and went to the Buddha. When he got close, he became fearful and agitated, his body rigid. The Buddha saw him and said: “Come, don’t be afraid.”

He then placed his sword and shield to one side, put down his bow and arrows, and went up to the Buddha. He bowed down with his head at the Buddha’s feet, and said:

“Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful in coming here with an evil mind intent on murder. Please forgive me so that I may restrain myself in the future.”

“You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint for the future.”

49The Buddha then gave him a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, that man experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha:

“Wonderful, Sir, wonderful! Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what’s there just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who has gone for refuge for life.”

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The Buddha then said to him: “Don’t go back along this path, go along that one.” And he sent him down a different path.

50The two men thought: “Why is it taking that one man so long to arrive?” As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. They approached him, bowed, and sat down. And the Buddha gave them a progressive talk … and they had become independent of others in the Teacher’s instruction. They then said to the Buddha: “Wonderful, Sir … Please accept us as lay followers who have gone for refuge for life.”

The Buddha then said to them: “Don’t go back along this path, go along that one.” And he sent them down a different path.

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51The four men … the eight men … the sixteen men thought: “Why is it taking those eight men so long to arrive?” As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. They approached him, bowed, and sat down. And the Buddha gave them a progressive talk … and they had become independent of others in the Teacher’s instruction. They then said to the Buddha: “Wonderful, Sir … Please accept us as lay followers who have gone for refuge for life.”

52Soon afterwards that one man went to Devadatta and said: “I wasn’t able to kill him, Sir. He’s powerful and mighty, that Buddha.”

“Forget it. Don’t kill the ascetic Gotama. I’ll do it myself.”

2.4 The act of causing the Buddha to bleed

53Soon afterwards the Buddha was doing walking meditation in the shade of the Vulture Peak. Devadatta climbed the peak and threw down a large stone, thinking: “With this I’ll kill the ascetic Gotama.” But the stone got stuck in the junction of two outcrops. A chip flew off, hitting the Buddha’s foot and causing it to bleed. The Buddha looked up and said to Devadatta: “Foolish man, you have made much demerit. With an evil mind intent on murder you have made the Buddha bleed.” Soon afterwards the Buddha addressed the monks:

“With an evil mind intent on murder Devadatta has made the Buddha bleed. This is his first action with consequences in his very next life.”

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54When the monks heard that Devadatta was trying to murder the Buddha, they walked back and forth on all sides of the Buddha’s dwelling, trying to protect the Buddha by reciting loudly. The Buddha heard that loud sound of recitation. He asked Ānanda what it was and Ānanda told him.

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The Buddha said: “Well then, Ānanda, tell those monks in my name that the Teacher is calling them.”

Saying: “Yes, Sir,” he did just that. The monks consented. They then went to the Buddha, bowed, and sat down.

The Buddha said to them:

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55-56“It’s impossible, monks, for anyone to kill me through an act of violence. The Buddha will not attain final extinguishment through an act of violence.

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“Monks, there are five kinds of teachers in the world.

One kind of teacher is impure in behavior, while claiming it is pure.

57His disciples know about his impure behavior, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure behavior of such a teacher. And the teacher expects his disciples to conceal it.

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Another kind of teacher is impure in livelihood … gives impure teachings … gives impure explanations … has impure knowledge and vision, while claiming they are pure. His disciples know about his impure knowledge and vision, but think, ‘It would be unpleasant for him if we inform the householders. Yet it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How then can we inform them? He will be known through his own actions.’ The disciples conceal the impure knowledge and vision of such a teacher. And the teacher expects his disciples to conceal it.

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58But in my case, I claim my behavior is pure because it is. My disciples don’t conceal my behavior and I don’t expect them to do so. I claim my livelihood is pure … I claim my teachings are pure … I claim my explanations are pure … I claim my knowledge and vision are pure because they are. My disciples don’t conceal my knowledge and vision and I don’t expect them to do so.

It’s impossible for anyone to kill me through an act of violence. The Buddha will not attain final extinguishment through an act of violence. Go to your dwellings, monks. I don’t need any protection.”

2.5 The letting loose of Nāḷāgiri

59At that time in Rājagaha there was a violent elephant called Nāḷāgiri, a killer of humans. Devadatta then entered Rājagaha, went to the elephant stables, and said to the elephant keepers: “We who are relatives of the King are capable of having people promoted and getting them a raise. So then, when the ascetic Gotama comes walking along this street, release the elephant Nāḷāgiri down this same street.”

“Yes, Sir.”

One morning soon afterwards, the Buddha robed up, took his bowl and robe, and entered Rājagaha for alms together with a number of monks. And the Buddha walked down that very street. When the elephant keepers saw the Buddha coming, they released Nāḷāgiri down the same street. Nāḷāgiri saw the Buddha coming. He blew his trunk, and with ears and tail bristling, he charged toward the Buddha. When the monks saw Nāḷāgiri coming, they said to the Buddha:

“This elephant coming down the street is Nāḷāgiri, a violent killer of humans. Please retreat, Sir.”

“Come, don’t be afraid. It’s impossible for anyone to kill the Buddha through an act of violence. The Buddha will not attain final extinguishment through an act of violence.”

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60A second time and a third time those monks said the same thing to the Buddha, each time getting the same reply.

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61On that occasion people had ascended their stilt houses and even their roofs. The foolish people with little faith and confidence said: “The elephant will hurt the handsome great ascetic.” But the wise people with faith and confidence said: “Soon the great man and the great elephant will meet in battle.”

The Buddha then pervaded Nāḷāgiri with a mind of love. Feeling it, Nāḷāgiri lowered his trunk, went up to the Buddha, and stood in front of him. And while stroking Nāḷāgiri on the forehead with his right hand, the Buddha spoke these verses:

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64Nāḷāgiri sucked the dust from the Buddha’s feet with his trunk and scattered it overhead. He then walked backward while looking at the Buddha and returned to his own spot in the elephant stables. That is how tame Nāḷāgiri had become. On that occasion people chanted this verse:

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66And people complained and criticized him: “How evil he is, this Devadatta, how doomed he is, in that he tries to kill the ascetic Gotama so powerful and mighty.” Devadatta’s gain and honor declined, whereas those of the Buddha increased.

2.6 The account of the request for the five points

67Because of decline in material support and loss of respect, Devadatta and his followers were only invited to meals after repeatedly asking. People complained and criticized them:

“How can the Sakyan monastics eat at invitations after repeatedly asking? Who doesn’t like nice food? Who doesn’t prefer tasty food?”

The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks: “How can Devadatta and his followers eat at invitations after repeatedly asking?” They told the Buddha. Soon afterwards he had the Saṅgha gathered and questioned Devadatta:

“Is it true, Devadatta, that you do this?”

“It’s true, Sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks:

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“Well then, for monks eating among families I’ll lay down a rule against eating in groups of more than three, for these three reasons: for the restraint of bad people; for the ease of good monks, stopping those with bad desires from creating a faction and then splitting the Saṅgha; and out of compassion for families. Anyone eating in a group is to be dealt with according to the rule.”

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68Soon afterwards Devadatta went to see Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyā-putta, and Samuddadatta, and he said to them: “Let’s cause a schism in the Saṅgha of the ascetic Gotama. Let’s break its authority.”

Kokālika said to Devadatta:

“The ascetic Gotama is powerful and mighty. How can we achieve this?”

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“Well, let’s go to the ascetic Gotama and request five things: ‘In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that.

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It would be good, Sir, if the monks stayed in the wilderness for life, and whoever stays near an inhabited area would commit an offense;

If they ate only almsfood for life, and whoever accepts an invitational meal would commit an offense;

If they wore rag-robes for life, and whoever accepts robe-cloth from a householder would commit an offense;

If they live at the foot of a tree for life, and whoever takes shelter would commit an offense;

If they didn’t eat fish or meat for life, and whoever does would commit an offense.’

The ascetic Gotama won’t allow this. We’ll then be able to win people over with these five points.”

Kokālika said: “It might be possible to cause a schism in the Saṅgha with these five points, for people have confidence in austerity.”

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69Devadatta and his followers then went to the Buddha, bowed, sat down, and Devadatta made his request.

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The Buddha replied: “No, Devadatta. Those who wish may stay in the wilderness and those who wish may live near an inhabited area. Those who wish may eat only almsfood and those who wish may accept invitations. Those who wish may wear rag-robes and those who wish may accept robe-cloth from householders. I have allowed the foot of a tree as resting place for eight months of the year, as well as fish and meat that are pure in three respects: one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.”

Devadatta thought: “The Buddha doesn’t allow the five points,” and he was glad and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers.

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70Devadatta then entered Rājagaha and won people over with the five points, saying: “The ascetic Gotama doesn’t agree to them, but we practice in accordance with them.”

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71The foolish people there with little faith and confidence said: “These Sakyan monastics are practicing asceticism, and they live for the purpose of self-effacement. But the ascetic Gotama is extravagant and has chosen to live a life of indulgence.” But the wise people who had faith and confidence complained and criticized Devadatta: “How can Devadatta pursue schism in the Saṅgha of the Buddha? How can he break its authority?”

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72The monks heard the criticism of those people, and the monks of few desires complained and criticized him in the same way.

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73They then told the Buddha. Soon afterwards he had the Saṅgha gathered and questioned Devadatta:

“Is it true, Devadatta, that you are doing this?”

“It’s true, Sir.”

“Let it be, Devadatta, don’t cause a schism in the Saṅgha. Schism in the Saṅgha is a serious matter. Whoever causes a schism in a united Saṅgha, does a bad act with effect for an eon; he is boiled in hell for an eon. But whoever unites a divided Saṅgha, generates the supreme merit; he rejoices in heaven for an eon. So let it be, Devadatta, don’t cause a schism in the Saṅgha. Schism in the Saṅgha is a serious matter.”

74Soon afterwards, after robing up in the morning, Venerable Ānanda took his bowl and robe and entered Rājagaha for alms. When Devadatta saw him, he approached him, and said: “From today on, Ānanda, I’ll do the observance-day ceremony and the legal procedures of the Saṅgha separate from the Buddha and the Saṅgha of monks.”

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75When Ānanda had walked for alms, after his meal and after returning from alms round, he went to the Buddha, bowed, sat down, and told him what had happened, adding:

“From today, Venerable Sir, Devadatta has caused a schism in the Saṅgha.” Understanding the significance of this, on that occasion the Buddha uttered a heartfelt exclamation:

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77The second section for recitation is finished.

3.1 The account of schism in the Saṅgha

78On the observance day soon afterwards, Devadatta got up from his seat and distributed ballots, saying: “We have gone to the ascetic Gotama and asked for five things: ‘In many ways, Sir, you praise fewness of wishes, contentment, the erasing of defilements, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that.

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It would be good, Sir, if the monks stayed in the wilderness for life, and whoever stays near an inhabited area would commit an offense;

If they were alms-collectors for life, and whoever accepts an invitation would commit an offense;

If they were rag-robe wearers for life, and whoever accepts robe-cloth from a householder would commit an offense;

If they dwelt at the foot of a tree for life, and whoever takes shelter would commit an offense;

If they didn’t eat fish or meat for life, and whoever does would commit an offense.’

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The ascetic Gotama doesn’t agree to them, but we practice in accordance with them. Any monk who approves of these five things should vote in favor.”

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79On that occasion five hundred Vajjian monks from Vesālī, newly ordained and ignorant, were present. Thinking: “This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction,” they voted in favor.

Then, after causing a schism in the Saṅgha, Devadatta left for Gayāsīsa together with five hundred monks.

Soon afterwards Sāriputta and Moggallāna went to the Buddha, bowed, sat down, and said: “Venerable Sir, Devadatta has split the Saṅgha and left for Gayāsīsa together with five hundred monks.”

“You have compassion for those five hundred newly ordained monks, don’t you? Go then, Sāriputta and Moggallāna, before they are affected by misfortune and disaster.”

Saying: “Yes,” Sāriputta and Moggallāna got up from their seats, bowed down, circumambulated the Buddha with their right side toward him, and went to Gayāsīsa.

80Just then a certain monk who was standing near the Buddha was crying. The Buddha asked him why.

He replied: “Even Sāriputta and Moggallāna, the Buddha’s chief disciples, are going to Devadatta because they approve of his teaching.”

“It’s impossible for Sāriputta and Moggallāna to approve of Devadatta’s teaching. Instead, they’ve gone to win those monks over.”

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81On that occasion Devadatta was seated giving a teaching surrounded by a great gathering. When Devadatta saw Sāriputta and Moggallāna coming, he said to the monks: “See how well-taught my teaching is, in that even Sāriputta and Moggallāna, the ascetic Gotama’s chief disciples, are coming here because they approve of my teaching.”

But Kokālika said,

“Don’t trust Sāriputta and Moggallāna. They have bad desires. They are in the grip of bad desires.”

“Don’t worry. Anyone who comes to approve of my teaching is welcome.”

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82Devadatta invited Venerable Sāriputta to sit on a seat half the height of his own. Saying:

“There’s no need,” Sāriputta took another seat and sat down to one side, as did Mahāmoggallāna. After spending most of the night instructing, inspiring, and gladdening the monks with a teaching, Devadatta invited Sāriputta, saying “The Saṅgha of monks is without dullness and drowsiness. Give a teaching, Sāriputta. My back is aching and I’ll stretch it.”

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“Yes.”

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Devadatta then folded his upper robe in four and lay down on his right side. Because he was tired, absentminded, and heedless, he fell asleep in an instant.

83Venerable Sāriputta then used the wonder of mind reading to instruct them, and Venerable Mahāmoggallāna used the wonder of supernormal powers to the same effect. While those monks were being instructed like this, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

84And Sāriputta addressed those monks: “Let’s go to the Buddha. Whoever approves of the teaching of the Buddha should come along.” Sāriputta and Moggallāna then went to the Bamboo Grove accompanied by those five hundred monks.

In the meantime Kokālika woke up Devadatta, saying: “Get up, Devadatta, your monks are being led away by Sāriputta and Moggallāna. Didn’t I tell you not to trust Sāriputta and Moggallāna? Didn’t I say that they have bad desires, that they are in the grip of bad desires?” And Devadatta vomited hot blood right there.

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85But Sāriputta and Moggallāna went to the Buddha, bowed, sat down, and said: “Venerable Sir, it would be good if we could reordain the monks who sided with the schism.”

“Let it be, Sāriputta, don’t think of reordaining the monks who sided with the schism. Instead, have them confess a serious offense. And Devadatta, how did he treat you?”

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“Just as you, Sir, spend most of the night instructing, inspiring, and gladdening the monks with a teaching, and then invite me, saying, ‘The Saṅgha of monks is without dullness and drowsiness. Give a teaching, Sāriputta. My back is aching and I’ll stretch it,’ that’s how Devadatta treated us.”

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86And the Buddha addressed the monks:

“Once upon a time there was a great lake in a wilderness area with elephants living nearby. They plunged into the lake, pulled up lotus roots and tubers with their trunks, gave them a good rinse to remove the mud, and then chewed and swallowed them. That gave them beauty and strength. And they didn’t die or experience death-like suffering because of that.

Then baby elephants tried to imitate those great elephants. They plunged into the lake, pulled up lotus roots and tubers with their trunks, but didn’t give them a good rinse to remove the mud, and then chewed and swallowed them while muddy. That didn’t give them any beauty or strength. And they died or experienced death-like suffering because of that. Just so, by imitating me, Devadatta will die miserably.

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88“A monk who has eight qualities is qualified to act as messenger. He listens and communicates, he learns and remembers, he understands and gets things across, he’s skilled in what is and what isn’t relevant, he’s not argumentative.

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89Because he has these eight qualities, Sāriputta is qualified to act as messenger.

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92“Because he is overcome by and immersed in eight bad qualities, Devadatta is irredeemably destined to an eon in hell.

Because Devadatta is overcome by and immersed in gain, lack of gain, fame, lack of fame, honor, lack of honor, bad desires, and bad friends, he is irredeemably destined to an eon in hell.

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93It’s good for a monk to overcome whatever gain he’s affected by, whatever lack of gain he’s affected by, whatever fame he’s affected by, whatever lack of fame he’s affected by, whatever honor he’s affected by, whatever lack of honor he’s affected by, whatever bad desires he’s affected by, or whatever bad friends he’s affected by.

For what reason should a monk overcome these things?

If he doesn’t overcome whatever gain he’s affected by, corruptions, distress, and fevers may arise. But if he overcomes whatever gain he’s affected by, he won’t have those corruptions, distress, and fevers. If he doesn’t overcome whatever lack of gain he’s affected by, whatever fame he’s affected by, whatever lack of fame he’s affected by, whatever honor he’s affected by, whatever lack of honor he’s affected by, whatever bad desires he’s affected by, or whatever bad friends he’s affected by, corruptions, distress, and fevers may arise. But if he overcomes whatever bad friends he’s affected by, he won’t have those corruptions, distress, and fevers. Therefore, monks, you should overcome whatever gain you’re affected by, whatever lack of gain you’re affected by, whatever fame you’re affected by, whatever lack of fame you’re affected by, whatever honor you’re affected by, whatever lack of honor you’re affected by, whatever bad desires you’re affected by, and whatever bad friends you’re affected by. It’s in this way you should train yourselves.

94Because he is overcome by and immersed in three bad qualities, Devadatta is irredeemably destined to an eon in hell. What three? Bad desires; bad friends; after minor success, he stopped short of the goal.

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3.2 Upāli’s questions

102On one occasion Upāli went to the Buddha, bowed, sat down, and said: “Venerable Sir, we speak of ‘fracture in the Saṅgha’. But how is there fracture in the Saṅgha, yet not schism in the Saṅgha? And how is there both fracture and schism in the Saṅgha?”

103“If, Upāli, there is one monk on one side and two on the other, and a fourth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Saṅgha, but not schism in the Saṅgha.

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If there are two monks on one side and two on the other, and a fifth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Saṅgha, but not schism in the Saṅgha.

If there are two monks on one side and three on the other, and a sixth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Saṅgha, but not schism in the Saṅgha.

If there are three monks on one side and three on the other, and a seventh makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Saṅgha, but not schism in the Saṅgha.

If there are three monks on one side and four on the other, and an eighth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Saṅgha, but not schism in the Saṅgha.

But if there are four monks on one side and four on the other, and a ninth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is both a fracture in the Saṅgha and also a schism in the Saṅgha.

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And if there are nine or more monks, then this is both a fracture in the Saṅgha and also a schism in the Saṅgha.

A nun cannot cause a schism in the Saṅgha, even if she makes an effort to cause a schism. A trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower cannot cause a schism in the Saṅgha, even if she makes an effort to cause a schism.

Only a monk of regular standing, one who belongs to the same Buddhist sect and is present within the same monastery zone, can cause a schism in the Saṅgha.”

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104“Venerable Sir, we speak of ‘schism in the Saṅgha’. But how is there schism in the Saṅgha?”

105“Take the case when monks proclaim what’s contrary to the Teaching as being in accordance with it.

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106They proclaim what’s in accordance with the Teaching as contrary to it.

107They proclaim what’s contrary to the Monastic Law as being in accordance with it.

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108They proclaim what’s in accordance with the Monastic Law as contrary to it.

109They proclaim what hasn’t been spoken by the Buddha as spoken by him.

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110They proclaim what’s been spoken by the Buddha as not spoken by him.

111They proclaim what wasn’t practiced by the Buddha as practiced by him.

112They proclaim what was practiced by the Buddha as not practiced by him.

113They proclaim what wasn’t laid down by the Buddha as laid down by him.

114They proclaim what was laid down by the Buddha as not laid down by him.

115They proclaim a non-offense as an offense.

116They proclaim an offense as a non-offense.

117They proclaim a light offense as heavy.

118They proclaim a heavy offense as light.

119They proclaim a curable offense as incurable.

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120They proclaim an incurable offense as curable.

121They proclaim a grave offense as minor.

122They proclaim a minor offense as grave.

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123If, based on any of these eighteen grounds, they pull away and separate, and they do the observance-day ceremony, the invitation ceremony, or legal procedures of the Saṅgha separately, then there is a schism in the Saṅgha.”

124“Venerable Sir, we speak of ‘unity in the Saṅgha’. But how is there unity in the Saṅgha?”

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125“Take the case when monks proclaim what’s contrary to the Teaching as such.

126They proclaim what’s in accordance with the Teaching as such.

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127They proclaim what’s contrary to the Monastic Law as such.

128They proclaim what’s in accordance with the Monastic Law as such.

129They proclaim what hasn’t been spoken by the Buddha as such.

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130They proclaim what’s been spoken by the Buddha as such.

131They proclaim what wasn’t practiced by the Buddha as such.

132They proclaim what was practiced by the Buddha as such.

133They proclaim what wasn’t laid down by the Buddha as such.

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134They proclaim what was laid down by the Buddha as such.

135They proclaim a non-offense as such.

136They proclaim an offense as such.

137They proclaim a light offense as light.

138They proclaim a heavy offense as heavy.

139They proclaim a curable offense as curable.

140They proclaim an incurable offense as incurable.

141They proclaim a grave offense as grave.

142They proclaim a minor offense as minor.

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143If, based on any of these eighteen grounds, they don’t pull away or separate, and they don’t do the observance-day ceremony, the invitation ceremony, or legal procedures of the Saṅgha separately, then there is unity in the Saṅgha.”

144“But, Sir, what is the consequence of causing a schism in a united Saṅgha?”

“Anyone who causes a schism in a united Saṅgha does a bad act with effect for an eon; he’s boiled in hell for an eon.

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146“But, Sir, what is the consequence of uniting a schismatic saṅgha?”

“Anyone who unites a schismatic saṅgha generates supreme merit; he rejoices in heaven for an eon.

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148“Might one who causes a schism in the Saṅgha be irredeemably destined to an eon in hell?”

“He might.”

149“Might one who causes a schism in the Saṅgha not be irredeemably destined to an eon in hell?”

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“He might.”

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150“What sort of person who causes a schism in the Saṅgha is irredeemably destined to an eon in hell?”

“In this case a monk proclaims what’s contrary to the Teaching as being in according with it. He has the view that what he says is illegitimate and the view that the schism is illegitimate. He misrepresents his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person who causes a schism in the Saṅgha is irredeemably destined to an eon in hell.

151Again, a monk proclaims what’s contrary to the Teaching as being in according with it. He has the view that what he says is illegitimate, but the view that the schism is legitimate. He misrepresents his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person, too, who causes a schism in the Saṅgha is irredeemably destined to an eon in hell.

152Again, a monk proclaims what’s contrary to the Teaching as being in according with it. He has the view that what he says is illegitimate, but is unsure about the schism. He misrepresents his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person, too, who causes a schism in the Saṅgha is irredeemably destined to an eon in hell.

153Again, a monk proclaims what’s contrary to the Teaching as being in according with it. He has the view that what he says is legitimate, but the view that the schism is illegitimate … He has the view that what he says is legitimate, but is unsure about the schism … He is unsure about what he says, but has the view that the schism is illegitimate … He is unsure about what he says, but has the view that the schism is legitimate … He is unsure about what he says and is unsure about the schism. He misrepresents his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person, too, who causes a schism in the Saṅgha is irredeemably destined to an eon in hell.

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154Again, a monk proclaims what’s in accordance with the Teaching as contrary to it, what’s contrary to the Monastic Law as being in accordance with it, what’s in accordance with the Monastic Law as contrary to it, what hasn’t been spoken by the Buddha as spoken by him, what’s been spoken by the Buddha as not spoken by him, what wasn’t practiced by the Buddha as practiced by him, what was practiced by the Buddha as not practiced by him, what wasn’t laid down by the Buddha as laid down by him, what what was laid down by the Buddha as not laid down by him, a non-offense as an offense, an offense as a non-offense, a light offense as heavy, a heavy offense as light, a curable offense as incurable, an incurable offense as curable, a grave offense as minor, or a minor offense as grave. He has the view that what he says is illegitimate and the view that the schism is illegitimate. … He has the view that what he says is illegitimate, but the view that the schism is legitimate. … He has the view that what he says is illegitimate, but is unsure about the schism. … He has the view that what he says is legitimate, but the view that the schism is illegitimate. … He has the view that what he says is legitimate, but is unsure about the schism. … He is unsure about what he says, but has the view that the schism is illegitimate. … He is unsure about what he says, but has the view that the schism is legitimate. … He is unsure about what he says and unsure about the schism. He misrepresents his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person, too, who causes a schism in the Saṅgha is irredeemably destined to an eon in hell.”

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155“What sort of person who causes a schism in the Saṅgha isn’t irredeemably destined to an eon in hell?”

“In this case a monk proclaims what’s contrary to the Teaching as being in according with it. He has the view that what he says is legitimate and the view that the schism is legitimate. He doesn’t misrepresent his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person who causes a schism in the Saṅgha isn’t irredeemably destined to an eon in hell.

156Again, a monk proclaims what’s in accordance with the Teaching as contrary to it … or a minor offense as grave. He has the view that what he says is legitimate and the view that the schism is legitimate. He doesn’t misrepresent his view of what is true, his belief of what is true, his acceptance of what is true, and his sentiment of what is true. He makes a proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ This person, too, who causes a schism in the Saṅgha isn’t irredeemably destined to an eon in hell.”

157The third section for recitation is finished.

The seventh chapter on schism in the Saṅgha is finished.

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The chapter on schism in the Saṅgha is finished.

Pathamaabhāṇavāra

1p_4V_1492,msdiv330Tena samayena buddho bhagavā anupiyāyaṁ viharati, anupiyaṁ nāma mallānaṁ nigamo. Tena kho pana samayena abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ 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 heṭṭhāpāsādaṁ orohati.

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Atha kho mahānāmassa sakkassa etadahosi: "Etarahi kho abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti. Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito. Yannūnāhaṁ vā pabbajeyyaṁ, anuruddho vā"ti.

Atha kho mahānāmo sakko yena anuruddho sakko tenupasaṅkami, upasaṅkamitvā anuruddhaṁ sakkaṁ etadavoca: "Etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti. Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito. Tena hi tvaṁ vā pabbaja, ahaṁ vā pabbajissāmī"ti.

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"Ahaṁ kho sukhumālo, nāhaṁ sakkomi agārasmā anagāriyaṁ pabbajituṁ. Tvaṁ pabbajāhī"ti.

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"Ehi kho te, tāta anuruddha, gharāvāsatthaṁ anusāsissāmi. Paṭhamaṁ khettaṁ kasāpetabbaṁ. Kasāpetvā vapāpetabbaṁ. Vapāpetvā udakaṁ abhinetabbaṁ. Udakaṁ abhinetvā udakaṁ ninnetabbaṁ. Udakaṁ ninnetvā niddhāpetabbaṁ. Niddhāpetvā lavāpetabbaṁ. Lavāpetvā ubbāhāpetabbaṁ. Ubbāhāpetvā puñjaṁ kārāpetabbaṁ. Puñjaṁ kārāpetvā maddāpetabbaṁ. Maddāpetvā palālāni uddharāpetabbāni. Palālāni uddharāpetvā bhusikā uddharāpetabbā. Bhusikaṁ uddharāpetvā opunāpetabbaṁ. Opunāpetvā atiharāpetabbaṁ. Atiharāpetvā āyatimpi vassaṁ evameva kātabbaṁ, āyatimpi vassaṁ evameva kātabban"ti.

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"Na kammā khīyanti? Na kammānaṁ anto paññāyati? Kadā kammā khīyissanti? Kadā kammānaṁ anto paññāyissati? Kadā mayaṁ appossukkā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressāmā"ti?

"Na hi, tāta anuruddha, kammā khīyanti. Na kammānaṁ anto paññāyati. Akhīṇeva kamme pitaro ca pitāmahā ca kālaṅkatā"ti.

"Tena hi tvaññeva gharāvāsatthena upajānāhi. Ahaṁ agārasmā anagāriyaṁ pabbajissāmī"ti.

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2p_4V_1493Atha kho anuruddho sakko yena mātā tenupasaṅkami, upasaṅkamitvā mātaraṁ etadavoca: "Icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ. Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā"ti.

Evaṁ vutte, anuruddhassa sakkassa mātā anuruddhaṁ sakkaṁ etadavoca:

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"Tumhe kho me, tāta anuruddha, dve puttā piyā manāpā appaṭikūlā. Māraṇenapi vo akāmakā vinā bhavissāmi. Kiṁ panāhaṁ tumhe jīvante anujānissāmi agārasmā anagāriyaṁ pabbajjāyā"ti?

Dutiyampi kho … pe … tatiyampi kho anuruddho sakko mātaraṁ etadavoca: "Icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ. Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā"ti.

3p_4V_1494Tena kho pana samayena bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti. So ca anuruddhassa sakkassa sahāyo hoti. Atha kho anuruddhassa sakkassa mātā— "Ayaṁ kho bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti; anuruddhassa sakkassa sahāyo; so na ussahati agārasmā anagāriyaṁ pabbajitun"ti— anuruddhaṁ sakkaṁ etadavoca: "Sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī"ti.

Atha kho anuruddho sakko yena bhaddiyo sakyarājā tenupasaṅkami, upasaṅkamitvā bhaddiyaṁ sakyarājānaṁ etadavoca: "Mama kho, samma, pabbajjā tava paṭibaddhā"ti.

"Sace te, samma, pabbajjā mama paṭibaddhā vā appaṭibaddhā vā sā hotu, ahaṁ tayā; yathā sukhaṁ pabbajāhī"ti.

"Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā"ti.

"Nāhaṁ, samma, sakkomi agārasmā anagāriyaṁ pabbajitunti. Yaṁ te sakkā aññaṁ mayā kātuṁ, kyāhaṁ karissāmi. Tvaṁ pabbajāhī"ti.

"Mātā kho maṁ, samma, evamāha— ‘Sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī’"ti. "Bhāsitā kho pana te, samma, esā vācā. Sace te, samma, pabbajjā mama paṭibaddhā vā, appaṭibaddhā vā sā hotu, ahaṁ tayā; yathā sukhaṁ pabbajāhī"ti. "Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā"ti.

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4p_4V_1495Tena kho pana samayena manussā saccavādino honti, saccapaṭiññā. Atha kho bhaddiyo sakyarājā anuruddhaṁ sakkaṁ etadavoca: "Āgamehi, samma, sattavassāni. Sattannaṁ vassānaṁ accayena ubho agārasmā anagāriyaṁ pabbajissāmā"ti.

"Aticiraṁ, samma, sattavassāni. Nāhaṁ sakkomi sattavassāni āgametun"ti.

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"Āgamehi, samma, chavassāni … pe … pañcavassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. Ekassa vassassa accayena ubho agārasmā anagāriyaṁ pabbajissāmā"ti.

"Aticiraṁ, samma, ekavassaṁ. Nāhaṁ sakkomi ekaṁ vassaṁ āgametun"ti.

"Āgamehi, samma, sattamāse. Sattannaṁ māsānaṁ accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā"ti.

"Aticiraṁ, samma, sattamāsā. Nāhaṁ sakkomi sattamāse āgametun"ti.

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"Āgamehi, samma, cha māse … pe … pañca māse … cattāro māse … tayo māse … dve māse … ekaṁ māsaṁ … aḍḍhamāsaṁ. Aḍḍhamāsassa accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā"ti.

"Aticiraṁ, samma, aḍḍhamāso. Nāhaṁ sakkomi aḍḍhamāsaṁ āgametun"ti.

"Āgamehi, samma, sattāhaṁ yāvāhaṁ putte ca bhātaro ca rajjaṁ niyyādemī"ti.

"Na ciraṁ, samma, sattāho, āgamessāmī"ti.

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5p_4V_1496,msdiv331Atha kho bhaddiyo ca sakyarājā anuruddho ca ānando ca bhagu ca kimilo ca devadatto ca, upālikappakena sattamā, yathā pure caturaṅginiyā senāya uyyānabhūmiṁ niyyanti, evameva caturaṅginiyā senāya niyyiṁsu. Te dūraṁ gantvā senaṁ nivattāpetvā paravisayaṁ okkamitvā ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā upāliṁ kappakaṁ etadavocuṁ: "Handa, bhaṇe upāli, nivattassu; alaṁ te ettakaṁ jīvikāyā"ti. Atha kho upālissa kappakassa nivattantassa etadahosi: "Caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi maṁ. Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti. Kimaṅgaṁ panāhan"ti.

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Bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā "yo passati, dinnaṁyeva haratū"ti vatvā yena te sakyakumārā tenupasaṅkami. Addasāsuṁ kho te sakyakumārā upāliṁ kappakaṁ dūratova āgacchantaṁ.

Disvāna upāliṁ kappakaṁ etadavocuṁ: "Kissa, bhaṇe upāli, nivattesī"ti?

"Idha me, ayyaputtā, nivattantassa etadahosi: ‘caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi maṁ. Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti. Kimaṅgaṁ panāhan’ti. So kho ahaṁ, ayyaputtā, bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā ‘yo passati, dinnaññeva haratū’ti vatvā tatomhi paṭinivatto"ti.

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"Suṭṭhu, bhaṇe upāli, akāsi yampi na nivatto. Caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi tan"ti.

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6p_4V_1497Atha kho sakyakumārā upāliṁ kappakaṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te sakyakumārā bhagavantaṁ etadavocuṁ:

"Mayaṁ, bhante, sākiyā nāma mānassino. Ayaṁ, bhante, upāli kappako amhākaṁ dīgharattaṁ paricārako. Imaṁ bhagavā paṭhamaṁ pabbājetu. Imassa mayaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṁ karissāma. Evaṁ amhākaṁ sākiyānaṁ sākiyamāno nimmānāyissatī"ti.

7p_4V_1498Atha kho bhagavā upāliṁ kappakaṁ paṭhamaṁ pabbājesi, pacchā te sakyakumāre.

Atha kho āyasmā bhaddiyo teneva antaravassena tisso vijjā sacchākāsi. Āyasmā anuruddho dibbacakkhuṁ uppādesi. Āyasmā ānando sotāpattiphalaṁ sacchākāsi. Devadatto pothujjanikaṁ iddhiṁ abhinipphādesi.

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8p_4V_1499,msdiv332Tena kho pana samayena āyasmā bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi— "aho sukhaṁ, aho sukhan"ti.

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Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

"Āyasmā, bhante, bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi— ‘aho sukhaṁ, aho sukhan’ti. Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo anabhiratova brahmacariyaṁ carati. Taṁyeva vā purimaṁ rajjasukhaṁ samanussaranto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi— ‘aho sukhaṁ, aho sukhan’"ti.

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9p_4V_1500Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: "ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi— ‘satthā taṁ, āvuso bhaddiya, āmantetī’"ti.

"Evaṁ, bhante"ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ bhaddiyaṁ etadavoca: "satthā taṁ, āvuso bhaddiya, āmantetī"ti.

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"Evamāvuso"ti kho āyasmā bhaddiyo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ bhagavā etadavoca: "Saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi— ‘aho sukhaṁ, aho sukhan’"ti?

"Evaṁ, bhante"ti.

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"Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi— ‘aho sukhaṁ, aho sukhan’"ti?

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"Pubbe me, bhante, rañño satopi antopi antepure rakkhā susaṁvihitā hoti, bahipi antepure rakkhā susaṁvihitā hoti, antopi nagare rakkhā susaṁvihitā hoti, bahipi nagare rakkhā susaṁvihitā hoti, antopi janapade rakkhā susaṁvihitā hoti, bahipi janapade rakkhā susaṁvihitā hoti. So kho ahaṁ, bhante, evaṁ rakkhitopi gopitopi santo bhīto ubbiggo ussaṅkī utrasto viharāmi. Etarahi kho pana ahaṁ eko, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi abhīto anubbiggo anussaṅkī anutrasto appossukko pannalomo paradattavutto migabhūtena cetasā viharāmīti. Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānemi— ‘aho sukhaṁ, aho sukhan’"ti.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

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1.2 Devadattavatthu

11p_4V_1502,msdiv333Atha kho bhagavā anupiyāyaṁ yathābhirantaṁ viharitvā yena kosambī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena kosambī tadavasari. Tatra sudaṁ bhagavā kosambiyaṁ viharati ghositārāme.

Atha kho devadattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— "Kaṁ nu kho ahaṁ pasādeyyaṁ, yasmiṁ me pasanne bahulābhasakkāro uppajjeyyā"ti? Atha kho devadattassa etadahosi: "Ayaṁ kho ajātasattu kumāro taruṇo ceva āyatiṁ bhaddo ca. Yannūnāhaṁ ajātasattuṁ kumāraṁ pasādeyyaṁ. Tasmiṁ me pasanne bahulābhasakkāro uppajjissatī"ti.

12p_4V_1503Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ tadavasari. Atha kho devadatto sakavaṇṇaṁ paṭisaṁharitvā kumārakavaṇṇaṁ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchaṅge pāturahosi. Atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussaṅkī utrasto. Atha kho devadatto ajātasattuṁ kumāraṁ etadavoca: "bhāyasi maṁ tvaṁ, kumārā"ti?

"Āma bhāyāmi. Kosi tvan"ti?

"Ahaṁ devadatto"ti.

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"Sace kho tvaṁ, bhante, ayyo devadatto, iṅgha sakeneva vaṇṇena pātubhavassū"ti. Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi. Atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. Atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji— "Ahaṁ bhikkhusaṇghaṁ pariharissāmī"ti. Saha cittuppādāva devadatto tassā iddhiyā parihāyi.

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13p_4V_1504Tena kho pana samayena kakudho nāma koḷiyaputto, āyasmato mahāmoggallānassa upaṭṭhāko, adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. Tassa evarūpo attabhāvappaṭilābho hoti— seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvappaṭilābhena neva attānaṁ na paraṁ byābādheti.

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Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca:

"Devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji— ‘Ahaṁ bhikkhusaṇghaṁ pariharissāmī’ti. Saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno"ti. Idamavoca kakudho devaputto. Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

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14p_4V_1505Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca:

"Kakudho nāma, bhante, koḷiyaputto mama upaṭṭhāko adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. Tassa evarūpo attabhāvappaṭilābho— seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvappaṭilābhena neva attānaṁ na paraṁ byābādheti. Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca: ‘devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji— ahaṁ bhikkhusaṇghaṁ pariharissāmīti. Saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno’ti. Idamavoca, bhante, kakudho devaputto. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyī"ti.

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15p_4V_1506"Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito? Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā"ti?

"Cetasā ceto paricca vidito ca me, bhante, kakudho devaputto. Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā"ti.

"Rakkhassetaṁ, moggallāna, vācaṁ. Rakkhassetaṁ, moggallāna, vācaṁ. Idāni so moghapuriso attanāva attānaṁ pātukarissati.

1.3 Pañcasatthukathā

16p_4V_1507,msdiv334"Parisuddhasīlomhī"ti paṭijānāti

"Parisuddhaṁ me sīlaṁ pariyodātaṁ asaṁkiliṭṭhan"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati. Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. Katame pañca? Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘Parisuddhaṁ me sīlaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno

17p_4V_1508"Parisuddhājīvomhī"ti paṭijānāti "Parisuddho me ājīvo pariyodāto asaṁkiliṭṭho"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti; evarūpo ca pana satthā sāvakehi ājīvato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṁkiliṭṭho’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno

18p_4V_1509"Parisuddhadhammadesanomhī"ti paṭijānāti "Parisuddhā me dhammadesanā pariyodātā asaṁkiliṭṭhā"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṁkiliṭṭhā’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno

19p_4V_1510"Parisuddhaveyyākaraṇomhī"ti paṭijānāti "Parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṁkiliṭṭhan"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti; evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘Parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno

20p_4V_1511"Parisuddhañāṇadassanomhī"ti paṭijānāti "Parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṁkiliṭṭhan"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsatīti. Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘Parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno

21p_4V_1512Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘Parisuddhaṁ me sīlaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Na ca maṁ sāvakā sīlato rakkhanti; na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Parisuddhājīvo samāno … pe … parisuddhadhammadesano samāno … pe … parisuddhaveyyākaraṇo samāno … pe … parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘Parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Na ca maṁ sāvakā ñāṇadassanato rakkhanti; na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī"ti.

22p_4V_1513,msdiv335Atha kho bhagavā kosambiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

"Devadattassa, bhante, ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati; pañca ca thālipākasatāni bhattābhihāro abhiharīyatī"ti.

"Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha. Yāvakīvañca, bhikkhave, devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi.

23p_4V_1514Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; evameva kho, bhikkhave, yāvakīvañca devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi.

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24p_4V_1515Attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

25p_4V_1516Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

26p_4V_1517Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

27p_4V_1518Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

28p_4V_1519Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti.

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30p_4V_1521Paṭhamabhāṇavāro niṭṭhito.

Dutiyabhāṇavāra

2.1 Pakāsanīyakamma

31p_4V_1522,msdiv336Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti sarājikāya parisāya. Atha kho devadatto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: "jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṇghaṁ nissajjatu. Ahaṁ bhikkhusaṇghaṁ pariharissāmī"ti.

"Alaṁ, devadatta, mā te rucci bhikkhusaṇghaṁ pariharitun"ti.

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32p_4V_1523Dutiyampi kho devadatto … pe … tatiyampi kho devadatto bhagavantaṁ etadavoca: "jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṇghaṁ nissajjatu. Ahaṁ bhikkhusaṇghaṁ pariharissāmī"ti.

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33p_4V_1524"Sāriputtamoggallānānampi kho ahaṁ, devadatta, bhikkhusaṇghaṁ na nissajjeyyaṁ, kiṁ pana tuyhaṁ chavassa kheḷāsakassā"ti.

Atha kho devadatto— sarājikāya maṁ bhagavā parisāya kheḷāsakavādena apasādeti, sāriputtamoggallāneva ukkaṁsatīti— kupito anattamano bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Ayañcarahi devadattassa bhagavati paṭhamo āghāto ahosi.

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34p_4V_1525Atha kho bhagavā bhikkhū āmantesi:

"Tena hi, bhikkhave, saṇgho devadattassa rājagahe pakāsanīyaṁ kammaṁ karotu— ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti. Evañca pana, bhikkhave, kātabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

35p_4V_1526,msdiv337"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. Esā ñatti.

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‘Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ saṇgho devadattassa rājagahe pakāsanīyaṁ kammaṁ kareyya—

36p_4V_1527"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. Yassāyasmato khamati devadattassa rājagahe pakāsanīyassa kammassa karaṇaṁ— "Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṁ 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 pakāsanīyaṁ kammaṁ karoti—

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37p_4V_1528"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti. Kataṁ saṇghena devadattassa rājagahe pakāsanīyaṁ kammaṁ—

38p_4V_1529,msdiv338Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: "Tena hi tvaṁ, sāriputta, devadattaṁ rājagahe pakāsehī"ti.

"Pubbe mayā, bhante, devadattassa rājagahe vaṇṇo bhāsito— ‘mahiddhiko godhiputto, mahānubhāvo godhiputto’ti. Kathāhaṁ, bhante, devadattaṁ rājagahe pakāsemī"ti?

"Nanu tayā, sāriputta, bhūtoyeva devadattassa rājagahe vaṇṇo bhāsito— ‘mahiddhiko godhiputto, mahānubhāvo godhiputto’"ti?

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"Evaṁ, bhante"ti.

"Evameva kho tvaṁ, sāriputta, bhūtaṁyeva devadattaṁ rājagahe pakāsehī"ti.

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"Evaṁ, bhante"ti kho āyasmā sāriputto bhagavato paccassosi.

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39p_4V_1530Atha kho bhagavā bhikkhū āmantesi:

"Tena hi, bhikkhave, saṇgho sāriputtaṁ sammannatu devadattaṁ rājagahe pakāsetuṁ— ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ sāriputto yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

40p_4V_1531"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. Esā ñatti.

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‘Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, saṇgho āyasmantaṁ sāriputtaṁ sammanneyya devadattaṁ rājagahe pakāsetuṁ—

41p_4V_1532"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. Yassāyasmato khamati, āyasmato sāriputtassa sammuti devadattaṁ rājagahe pakāsetuṁ— "Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṁ 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 āyasmantaṁ sāriputtaṁ sammannati devadattaṁ rājagahe pakāsetuṁ—

42p_4V_1533"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo"ti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti. Sammato saṇghena āyasmā sāriputto devadattaṁ rājagahe pakāsetuṁ—

43p_4V_1534Sammato ca āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ rājagahaṁ pavisitvā devadattaṁ rājagahe pakāsesi—

"Pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ 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 evamāhaṁsu— "usūyakā ime samaṇā sakyaputtiyā devadattassa lābhasakkāraṁ usūyantī"ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu: "Na kho idaṁ orakaṁ bhavissati yathā bhagavā devadattaṁ rājagahe pakāsāpetī"ti.

2.2 Ajātasattukumāravatthu

44p_4V_1535,msdiv339Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca: "Pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā. Ṭhānaṁ kho panetaṁ vijjati yaṁ tvaṁ kumārova samāno kālaṁ kareyyāsi. Tena hi tvaṁ, kumāra, pitaraṁ hantvā rājā hohi. Ahaṁ bhagavantaṁ hantvā buddho bhavissāmī"ti.

45p_4V_1536Atha kho ajātasattu kumāro— "ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto"ti— ūruyā potthanikaṁ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto sahasā antepuraṁ pāvisi. Addasāsuṁ kho antepure upacārakā mahāmattā ajātasattuṁ kumāraṁ divā divassa bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ sahasā antepuraṁ pavisantaṁ; disvāna aggahesuṁ. Te vicinantā ūruyā potthanikaṁ baddhaṁ disvāna ajātasattuṁ kumāraṁ etadavocuṁ: "Kiṁ tvaṁ, kumāra, kattukāmosī"ti?

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"Pitaramhi hantukāmo"ti.

"Kenāsi ussāhito"ti?

"Ayyena devadattenā"ti.

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Ekacce mahāmattā evaṁ matiṁ akaṁsu— "kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā"ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu: "Na bhikkhū hantabbā. Na bhikkhū kiñci aparajjhanti. Kumāro ca hantabbo, devadatto cā"ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu: "Na kumāro ca hantabbo, na devadatto. Na bhikkhū hantabbā. Rañño ārocetabbaṁ. Yathā rājā vakkhati tathā karissāmā"ti.

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46p_4V_1537Atha kho te mahāmattā ajātasattuṁ kumāraṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkamiṁsu, upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. "Kathaṁ, bhaṇe, mahāmattehi mati katā"ti?

"Ekacce, deva, mahāmattā evaṁ matiṁ akaṁsu— ‘kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā’ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu— ‘Na bhikkhū hantabbā. Na bhikkhū kiñci aparajjhanti. Kumāro ca hantabbo, devadatto cā’ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu— ‘Na kumāro ca hantabbo, na devadatto. Na bhikkhū hantabbā. Rañño ārocetabbaṁ. Yathā rājā vakkhati tathā karissāmā’"ti.

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"Kiṁ, bhaṇe, karissati buddho vā dhammo vā saṇgho vā? Nanu bhagavatā paṭikacceva devadatto rājagahe pakāsāpito— ‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati. Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṇgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’"ti?

Tattha ye te mahāmattā evaṁ matiṁ akaṁsu— "kumāro ca hantabbo devadatto ca; sabbe ca bhikkhū hantabbā"ti; te aṭṭhāne akāsi. Ye te mahāmattā evaṁ matiṁ akaṁsu: "Na bhikkhū hantabbā; na bhikkhū kiñci aparajjhanti; kumāro ca hantabbo devadatto cā"ti; te nīce ṭhāne ṭhapesi. Ye te mahāmattā evaṁ matiṁ akaṁsu: "Na kumāro ca hantabbo, na devadatto; na bhikkhū hantabbā; rañño ārocetabbaṁ; yathā rājā vakkhati tathā karissāmā"ti; te ucce ṭhāne ṭhapesi.

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Atha kho rājā māgadho seniyo bimbisāro ajātasattuṁ kumāraṁ etadavoca:"Kissa maṁ tvaṁ, kumāra, hantukāmosī"ti?

"Rajjenāmhi, deva, atthiko"ti.

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"Sace kho tvaṁ, kumāra, rajjena atthiko, etaṁ te rajjan"ti ajātasattussa kumārassa rajjaṁ niyyādesi.

2.3 Abhimārapesana

47p_4V_1538,msdiv340Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca:

"Purise, mahārāja, āṇāpehi, ye samaṇaṁ gotamaṁ jīvitā voropessantī"ti. Atha kho ajātasattu kumāro manusse āṇāpesi— "yathā, bhaṇe, ayyo devadatto āha tathā kareyyāthā"ti.

Atha kho devadatto ekaṁ purisaṁ āṇāpesi— "gacchāvuso, amukasmiṁ okāse samaṇo gotamo viharati. Taṁ jīvitā voropetvā iminā maggena āgacchā"ti. Tasmiṁ magge dve purise ṭhapesi— "yo iminā maggena eko puriso āgacchati, taṁ jīvitā voropetvā iminā maggena āgacchathā"ti. Tasmiṁ magge cattāro purise ṭhapesi— "ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā"ti. Tasmiṁ magge aṭṭha purise ṭhapesi— "ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā"ti. Tasmiṁ magge soḷasa purise ṭhapesi— "ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā"ti.

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48p_4V_1539Atha kho so eko puriso asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato avidūre bhīto ubbiggo ussaṅkī utrasto patthaddhena kāyena aṭṭhāsi. Addasā kho bhagavā taṁ purisaṁ bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ patthaddhena kāyena ṭhitaṁ.

Disvāna taṁ purisaṁ etadavoca: "Ehāvuso, mā bhāyī"ti. Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:

"Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā"ti.

"Taggha tvaṁ, āvuso, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. Yato ca kho tvaṁ, āvuso, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuḍḍhi hesā, āvuso, ariyassa vinaye— yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī"ti.

49p_4V_1540Atha kho bhagavā tassa purisassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā taṁ bhagavā aññāsi kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaheyya; evameva tassa purisassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Atha kho so puriso diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:

"Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti— evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṇghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

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Atha kho bhagavā taṁ purisaṁ etadavoca: "Mā kho tvaṁ, āvuso, iminā maggena gaccha, iminā maggena gacchāhī"ti aññena maggena uyyojesi.

50p_4V_1541Atha kho te dve purisā— "Kiṁ nu kho so eko puriso cirena āgacchatī"ti— paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi … pe … aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bhante … pe … upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate"ti. Atha kho bhagavā te purise etadavoca:

"Mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā"ti aññena maggena uyyojesi.

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51p_4V_1542Atha kho te cattāro purisā … pe … atha kho te aṭṭha purisā … pe … atha kho te soḷasa purisā— kiṁ nu kho te aṭṭha purisā cirena āgacchantīti— paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ … pe … aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bhante … pe … upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate"ti. Atha kho bhagavā te purise etadavoca: "Mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā"ti aññena maggena uyyojesi.

52p_4V_1543Atha kho so eko puriso yena devadatto tenupasaṅkami, upasaṅkamitvā devadattaṁ etadavoca: "nāhaṁ, bhante, sakkomi taṁ bhagavantaṁ jīvitā voropetuṁ; mahiddhiko so bhagavā mahānubhāvo"ti.

"Alaṁ, āvuso; mā tvaṁ samaṇaṁ gotamaṁ jīvitā voropesi. Ahameva samaṇaṁ gotamaṁ jīvitā voropessāmī"ti.

2.4 Lohituppādakakamma

53p_4V_1544,msdiv341Tena kho pana samayena bhagavā gijjhakūṭassa pabbatassa chāyāyaṁ caṅkamati. Atha kho devadatto gijjhakūṭaṁ pabbataṁ āruhitvā mahatiṁ silaṁ pavijjhi— imāya samaṇaṁ gotamaṁ jīvitā voropessāmīti. Dve pabbatakūṭā samāgantvā taṁ silaṁ sampaṭicchiṁsu. Tato papatikā uppatitvā bhagavato pāde ruhiraṁ uppādesi. Atha kho bhagavā uddhaṁ ulloketvā devadattaṁ etadavoca: "bahuṁ tayā, moghapurisa, apuññaṁ pasutaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto tathāgatassa ruhiraṁ uppādesī"ti. Atha kho bhagavā bhikkhū āmantesi:

"Idaṁ, bhikkhave, devadattena paṭhamaṁ ānantariyaṁ kammaṁ upacitaṁ, yaṁ duṭṭhacittena vadhakacittena tathāgatassa ruhiraṁ uppāditan"ti.

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54p_4V_1545Assosuṁ kho bhikkhū— "devadattena kira bhagavato vadho payutto"ti. Te ca bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā. Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ sajjhāyasaddaṁ. Sutvāna āyasmantaṁ ānandaṁ āmantesi:

"Kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo sajjhāyasaddo"ti?

"Assosuṁ kho, bhante, bhikkhū— ‘devadattena kira bhagavato vadho payutto’ti. Te ca, bhante, bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā. So eso, bhagavā, uccāsaddo mahāsaddo sajjhāyasaddo"ti.

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"Tena hānanda, mama vacanena te bhikkhū āmantehi— satthā āyasmante āmantetī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca: "satthā āyasmante āmantetī"ti.

"Evamāvuso"ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

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55p_4V_1546"Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti.

56p_4V_1547"Parisuddhasīlomhī"ti paṭijānāti "Parisuddhaṁ me sīlaṁ pariyodātaṁ asaṁkiliṭṭhan"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, bhikkhave, satthāraṁ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati.

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Pañcime, bhikkhave, satthāro santo saṁvijjamānā lokasmiṁ. Katame pañca?

Idha, bhikkhave, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘Parisuddhaṁ me sīlaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno

57p_4V_1548"Parisuddhañāṇadassanomhī"ti paṭijānāti "Parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṁkiliṭṭhan"ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ na mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena— yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, bhikkhave, satthāraṁ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati.

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Puna caparaṁ, bhikkhave, idhekacco satthā aparisuddhājīvo samāno … pe … aparisuddhadhammadesano samāno … pe … aparisuddhaveyyākaraṇo samāno … pe … aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘Parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti— ‘Ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno

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58p_4V_1549Ahaṁ kho pana, bhikkhave, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘Parisuddhaṁ me sīlaṁ pariyodātaṁ asaṁkiliṭṭhan’ti ca. Na ca maṁ sāvakā sīlato rakkhanti; na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Ahaṁ kho pana, bhikkhave, parisuddhājīvo samāno … pe … parisuddhadhammadesano samāno … pe … parisuddhaveyyākaraṇo samāno … pe … parisuddhañāṇadassano samāno "Parisuddhañāṇadassanomhī"ti paṭijānāmi "Parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṁkiliṭṭhan"ti ca, na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmi.

"Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti. Gacchatha tumhe, bhikkhave, yathāvihāraṁ. Arakkhiyā, bhikkhave, tathāgatā"ti.

2.5 Nāḷāgiripesana

59p_4V_1550,msdiv342Tena kho pana samayena rājagahe nāḷāgiri nāma hatthī caṇḍo hoti, manussaghātako. Atha kho devadatto rājagahaṁ pavisitvā hatthisālaṁ gantvā hatthibhaṇḍe etadavoca: "Mayaṁ kho, bhaṇe, rājañātakā nāma paṭibalā nīcaṭṭhāniyaṁ uccaṭṭhāne ṭhapetuṁ, bhattampi vetanampi vaḍḍhāpetuṁ. Tena hi, bhaṇe, yadā samaṇo gotamo imaṁ racchaṁ paṭipanno hoti, tadā imaṁ nāḷāgiriṁ hatthiṁ muñcetvā imaṁ racchaṁ paṭipādethā"ti.

"Evaṁ, bhante"ti kho te hatthibhaṇḍā devadattassa paccassosuṁ.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ rājagahaṁ piṇḍāya pāvisi. Atha kho bhagavā taṁ racchaṁ paṭipajji. Addasāsuṁ kho te hatthibhaṇḍā bhagavantaṁ taṁ racchaṁ paṭipannaṁ. Disvāna nāḷāgiriṁ hatthiṁ muñcitvā taṁ racchaṁ paṭipādesuṁ. Addasā kho nāḷāgiri hatthī bhagavantaṁ dūratova āgacchantaṁ. Disvāna soṇḍaṁ ussāpetvā pahaṭṭhakaṇṇavālo yena bhagavā tena abhidhāvi. Addasāsuṁ kho te bhikkhū nāḷāgiriṁ hatthiṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavocuṁ:

"Ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato"ti.

"Āgacchatha, bhikkhave, mā bhāyittha. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyantī"ti.

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60p_4V_1551Dutiyampi kho te bhikkhū … pe … tatiyampi kho te bhikkhū bhagavantaṁ etadavocuṁ: "Ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato"ti.

"Āgacchatha, bhikkhave, mā bhāyittha. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyantī"ti.

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61p_4V_1552Tena kho pana samayena manussā pāsādesupi hammiyesupi chadanesupi āruḷhā acchanti. Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu— "abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhīyissatī"ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu— "nacirassaṁ vata, bho, nāgo nāgena saṅgāmessatī"ti. Atha kho bhagavā nāḷāgiriṁ hatthiṁ mettena cittena phari.

Atha kho nāḷāgiri hatthī bhagavato mettena cittena phuṭṭho soṇḍaṁ oropetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato aṭṭhāsi. Atha kho bhagavā dakkhiṇena hatthena nāḷāgirissa hatthissa kumbhaṁ parāmasanto nāḷāgiriṁ hatthiṁ imāhi gāthāhi ajjhabhāsi—

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64p_4V_1555Atha kho nāḷāgiri hatthī soṇḍāya bhagavato pādapaṁsūni gahetvā uparimuddhani ākiritvā paṭikuṭiyova osakki, yāva bhagavantaṁ addakkhi. Atha kho nāḷāgiri hatthī hatthisālaṁ gantvā sake ṭhāne aṭṭhāsi. Tathā danto ca pana nāḷāgiri hatthī ahosi. Tena kho pana samayena manussā imaṁ gāthaṁ gāyanti—

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66p_4V_1557Manussā ujjhāyanti khiyyanti vipācenti: "yāva pāpo ayaṁ devadatto, alakkhiko, yatra hi nāma samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vadhāya parakkamissatī"ti. Devadattassa lābhasakkāro parihāyi. Bhagavato ca lābhasakkāro abhivaḍḍhi.

2.6 Pañcavatthuyācanakathā

67p_4V_1558,msdiv343Tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati. Manussā ujjhāyanti khiyyanti vipācenti:

"Kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti. Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī"ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī"ti. Bhagavato etamatthaṁ ārocesuṁ … pe …

"Saccaṁ kira tvaṁ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasī"ti?

"Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

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"Tena hi, bhikkhave, bhikkhūnaṁ kulesu tikabhojanaṁ paññapessāmi tayo atthavase paṭicca— dummaṅkūnaṁ puggalānaṁ niggahāya; pesalānaṁ bhikkhūnaṁ phāsuvihārāya, ‘mā pāpicchā pakkhaṁ nissāya saṇghaṁ bhindeyyun’ti; kulānuddayāya ca. Gaṇabhojane yathādhammo kāretabbo"ti.

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68p_4V_1559Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami, upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca: "etha, mayaṁ, āvuso, samaṇassa gotamassa saṇghabhedaṁ karissāma cakkabhedan"ti.

Evaṁ vutte, kokāliko devadattaṁ etadavoca:

"Samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. Kathaṁ mayaṁ samaṇassa gotamassa saṇghabhedaṁ karissāma cakkabhedan"ti?

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"Etha, mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā 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 saṁvattanti.

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Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

Imāni pañca vatthūni samaṇo gotamo nānujānissati. Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmā"ti.

"Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṇghabhedo kātuṁ cakkabhedo. Lūkhappasannā hi, āvuso, manussā"ti.

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69p_4V_1560Atha kho devadatto sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca:

"Bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā"ti.

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"Alaṁ, devadatta. Yo icchati, āraññiko hotu; yo icchati, gāmante viharatu. Yo icchati, piṇḍapātiko hotu; yo icchati, nimantanaṁ sādiyatu. Yo icchati, paṁsukūliko hotu; yo icchati, gahapaticīvaraṁ sādiyatu. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ; tikoṭiparisuddhaṁ macchamaṁsaṁ— adiṭṭhaṁ, assutaṁ, aparisaṅkitan"ti.

Atha kho devadatto: "Na bhagavā imāni pañca vatthūni anujānātī"ti— haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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70p_4V_1561Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi— "Mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā— ‘bhagavā, bhante, anekapariyāyena appicchassa … pe … vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya … pe … vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya … pe … yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. Imāni pañca vatthūni samaṇo gotamo nānujānāti. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā"ti.

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71p_4V_1562Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu— "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.

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72p_4V_1563Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti:

"Kathañhi nāma devadatto saṇghabhedāya parakkamissati cakkabhedāyā"ti.

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73p_4V_1564Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …

"Saccaṁ kira tvaṁ, devadatta, saṇghabhedāya parakkamasi cakkabhedāyā"ti?

"Saccaṁ, bhagavā"ti.

"Alaṁ, devadatta. Mā te rucci saṇghabhedo. Garuko kho, devadatta, saṇghabhedo. Yo kho, devadatta, samaggaṁ saṇghaṁ bhindati, kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccati. Yo ca kho, devadatta, bhinnaṁ saṇghaṁ samaggaṁ karoti, brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modati. Alaṁ, devadatta. Mā te rucci saṇghabhedo. Garuko kho, devadatta, saṇghabhedo"ti.

74p_4V_1565Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ. Disvāna yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: "ajjataggedānāhaṁ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṇghā, uposathaṁ karissāmi saṇghakammaṁ karissāmī"ti.

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75p_4V_1566Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

"Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Addasā kho maṁ, bhante, devadatto rājagahe piṇḍāya carantaṁ. Disvāna yenāhaṁ tenupasaṅkami, upasaṅkamitvā maṁ etadavoca: ‘ajjataggedānāhaṁ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṇghā, uposathaṁ karissāmi saṇghakammaṁ karissāmī’ti. Ajjatagge, bhante, devadatto saṇghaṁ bhindissatī"ti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

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77p_4V_1568Dutiyabhāṇavāro niṭṭhito.

Tatiyabhāṇavāra

3.1 Saṇghabhedakathā

78p_4V_1569,msdiv344Atha kho devadatto tadahuposathe uṭṭhāyāsanā salākaṁ gāhesi— "Mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā— ‘bhagavā, bhante, anekapariyāyena appicchassa … pe … vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya … pe … vīriyārambhāya saṁvattanti.

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Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya … pe … yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

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Imāni pañca vatthūni samaṇo gotamo nānujānāti. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāma. Yassāyasmato imāni pañca vatthūni khamanti, so salākaṁ gaṇhātū"ti.

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79p_4V_1570Tena kho pana samayena vesālikā vajjiputtakā pañcamattāni bhikkhusatāni navakā ceva honti appakataññuno ca. Te— "Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan"ti salākaṁ gaṇhiṁsu.

Atha kho devadatto saṇghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkāmi.

Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "devadatto, bhante, saṇghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkanto"ti.

"Na hi nāma tumhākaṁ, sāriputtā, tesu navakesu bhikkhūsu kāruññampi bhavissati? Gacchatha tumhe, sāriputtā, purā te bhikkhū anayabyasanaṁ āpajjantī"ti.

"Evaṁ, bhante"ti kho sāriputtamoggallānā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena gayāsīsaṁ tenupasaṅkamiṁsu.

80p_4V_1571Tena kho pana samayena aññataro bhikkhu bhagavato avidūre rodamāno ṭhito hoti. Atha kho bhagavā taṁ bhikkhuṁ etadavoca: "Kissa tvaṁ, bhikkhu, rodasī"ti?

"Yepi te, bhante, bhagavato aggasāvakā sāriputtamoggallānā tepi devadattassa santike gacchanti devadattassa dhammaṁ rocentā"ti.

"Aṭṭhānametaṁ, bhikkhu, anavakāso, yaṁ sāriputtamoggallānā devadattassa dhammaṁ roceyyuṁ, api ca te gatā bhikkhūnaṁ saññattiyā"ti.

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81p_4V_1572,msdiv345Tena kho pana samayena devadatto mahatiyā parisāya parivuto dhammaṁ 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 dhammaṁ rocentā"ti.

Evaṁ vutte, kokāliko devadattaṁ etadavoca:

"Mā, āvuso devadatta, sāriputtamoggallāne vissasi. Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā"ti.

"Alaṁ, āvuso. Svāgataṁ tesaṁ yato me dhammaṁ rocentī"ti.

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82p_4V_1573Atha kho devadatto āyasmantaṁ sāriputtaṁ upaḍḍhāsanena nimantesi— "ehāvuso sāriputta, idha nisīdāhī"ti.

"Alaṁ, āvuso"ti kho āyasmā sāriputto aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Āyasmāpi kho mahāmoggallāno aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Atha kho devadatto bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ sāriputtaṁ ajjhesi— "Vigatathinamiddho kho, āvuso sāriputta, bhikkhusaṇgho. Paṭibhātu taṁ, āvuso sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī"ti.

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"Evamāvuso"ti kho āyasmā sāriputto devadattassa paccassosi.

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Atha kho devadatto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena seyyaṁ kappesi. Tassa kilamantassa muṭṭhassatissa asampajānassa muhuttakeneva niddā okkami.

83p_4V_1574Atha kho āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. Āyasmā mahāmoggallāno iddhipāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. Atha kho tesaṁ bhikkhūnaṁ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

84p_4V_1575Atha kho āyasmā sāriputto bhikkhū āmantesi: "gacchāma mayaṁ, āvuso, bhagavato santike. Yo tassa bhagavato dhammaṁ rocesi so āgacchatū"ti. Atha kho sāriputtamoggallānā tāni pañcabhikkhusatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu.

Atha kho kokāliko devadattaṁ uṭṭhāpesi— "uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi. Nanu tvaṁ, āvuso devadatta, mayā vutto— ‘mā, āvuso devadatta, sāriputtamoggallāne vissāsi. Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā’"ti? Atha kho devadattassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.

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85p_4V_1576Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdisuṁ. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "Sādhu, bhante, bhedakānuvattakā bhikkhū puna upasampajjeyyun"ti.

"Alaṁ, sāriputta. Mā te rucci bhedakānuvattakānaṁ bhikkhūnaṁ puna upasampadā. Tena hi tvaṁ, sāriputta, bhedakānuvattake bhikkhū thullaccayaṁ desāpehi. Kathaṁ pana te, sāriputta, devadatto paṭipajjī"ti?

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"Yatheva, bhante, bhagavā bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā maṁ ajjhesati— ‘vigatathinamiddho kho, sāriputta, bhikkhusaṇgho; paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī’ti. Evameva kho, bhante, devadatto paṭipajjī"ti.

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86p_4V_1577,msdiv346Atha kho bhagavā bhikkhū āmantesi:

"Bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. Taṁ nāgā upanissāya vihariṁsu. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, suvikkhālitaṁ vikkhāletvā, akaddamaṁ saṅkhāditvā ajjhoharanti. Tesaṁ taṁ vaṇṇāya ceva hoti, balāya ca. Na ca tatonidānaṁ maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ.

Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, na suvikkhālitaṁ vikkhāletvā, sakaddamaṁ saṅkhāditvā, ajjhoharanti. Tesaṁ taṁ neva vaṇṇāya hoti, na balāya. Tatonidānañca maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Evameva kho, bhikkhave, devadatto mamānukrubbaṁ kapaṇo marissatīti.

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88p_4V_1579,msdiv347Aṭṭhahi, bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṁ 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, aṭṭhahaṅgehi samannāgato bhikkhu dūteyyaṁ gantumarahati.

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89p_4V_1580Aṭṭhahi, bhikkhave, aṅgehi samannāgato sāriputto dūteyyaṁ 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, aṭṭhahaṅgehi samannāgato sāriputto dūteyyaṁ gantumarahatīti.

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92p_4V_1583,msdiv348Aṭṭhahi, 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.

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93p_4V_1584,msdiv349Sādhu, bhikkhave, bhikkhu uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ … pe … uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya. Kathañca, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ … pe … uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya?

Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharato evaṁsate āsavā vighātapariḷāhā na honti. Yaṁ hissa, bhikkhave, uppannaṁ alābhaṁ … pe … uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharato evaṁsate āsavā vighātapariḷāhā na honti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ … pe … uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya. Tasmātiha, bhikkhave, uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharissāma, uppannaṁ alābhaṁ … pe … uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharissāmāti; evañhi vo, bhikkhave, sikkhitabbanti.

94p_4V_1585,msdiv350Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatā, pāpamittatā, oramattakena visesādhigamena antarā vosānaṁ āpādi— imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekicchoti.

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3.2 Upālipañhā

102p_4V_1593,msdiv351Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca: "saṇgharāji saṇgharājīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṇgharāji hoti, no ca saṇghabhedo? Kittāvatā ca pana saṇgharāji ceva hoti saṇghabhedo cā"ti?

103p_4V_1594"Ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo.

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Ekato, upāli, dve honti, ekato dve, pañcamo anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo.

Ekato, upāli, dve honti, ekato tayo, chaṭṭho anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo.

Ekato, upāli, tayo honti, ekato tayo, sattamo anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo.

Ekato, upāli, tayo honti, ekato cattāro, aṭṭhamo anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṇgharāji hoti, no ca saṇghabhedo.

Ekato, upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evaṁ kho, upāli, saṇgharāji ceva hoti saṇghabhedo ca.

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Navannaṁ vā, upāli, atirekanavannaṁ vā saṇgharāji ceva hoti saṇghabhedo ca.

Na kho, upāli, bhikkhunī saṇghaṁ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṇghaṁ bhindati … pe … na sāmaṇero saṇghaṁ bhindati, na sāmaṇerī saṇghaṁ bhindati, na upāsako saṇghaṁ bhindati, na upāsikā saṇghaṁ bhindati, api ca bhedāya parakkamati.

Bhikkhu kho, upāli, pakatatto, samānasaṁvāsako, samānasīmāyaṁ ṭhito, saṇghaṁ bhindatī"ti.

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104p_4V_1595,msdiv352"Saṇghabhedo saṇghabhedoti, bhante, vuccati. Kittāvatā nu kho, bhante, saṇgho bhinno hotī"ti?

105p_4V_1596"Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti. (1)

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106p_4V_1597Dhammaṁ adhammoti dīpenti. (2)

107p_4V_1598Avinayaṁ vinayoti dīpenti. (3)

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108p_4V_1599Vinayaṁ avinayoti dīpenti. (4)

109p_4V_1600Abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti. (5)

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110p_4V_1601Bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti. (6)

111p_4V_1602Anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti. (7)

112p_4V_1603Āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti. (8)

113p_4V_1604Apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti. (9)

114p_4V_1605Paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. (10)

115p_4V_1606Anāpattiṁ āpattīti dīpenti. (11)

116p_4V_1607Āpattiṁ anāpattīti dīpenti. (12)

117p_4V_1608Lahukaṁ āpattiṁ garukā āpattīti dīpenti. (13)

118p_4V_1609Garukaṁ āpattiṁ lahukā āpattīti dīpenti. (14)

119p_4V_1610Sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti. (15)

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120p_4V_1611Anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti. (16)

121p_4V_1612Duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti. (17)

122p_4V_1613Aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti. (18)

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123p_4V_1614Te imehi aṭṭhārasahi vatthūhi apakassanti, avapakassanti, āveniṁ uposathaṁ karonti, āveniṁ pavāraṇaṁ karonti, āveniṁ saṇghakammaṁ karonti. Ettāvatā kho, upāli, saṇgho bhinno hotī"ti.

124p_4V_1615,msdiv353"Saṇghasāmaggī saṇghasāmaggīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṇgho samaggo hotī"ti?

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125p_4V_1616"Idhupāli, bhikkhū adhammaṁ adhammoti dīpenti. (1)

126p_4V_1617Dhammaṁ dhammoti dīpenti. (2)

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127p_4V_1618Avinayaṁ avinayoti dīpenti. (3)

128p_4V_1619Vinayaṁ vinayoti dīpenti. (4)

129p_4V_1620Abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti. (5)

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130p_4V_1621Bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti. (6)

131p_4V_1622Anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti. (7)

132p_4V_1623Āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti. (8)

133p_4V_1624Apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. (9)

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134p_4V_1625Paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti. (10)

135p_4V_1626Anāpattiṁ anāpattīti dīpenti. (11)

136p_4V_1627Āpattiṁ āpattīti dīpenti. (12)

137p_4V_1628Lahukaṁ āpattiṁ lahukā āpattīti dīpenti. (13)

138p_4V_1629Garukaṁ āpattiṁ garukā āpattīti dīpenti. (14)

139p_4V_1630Sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpenti. (15)

140p_4V_1631Anavasesaṁ āpattiṁ anavasesā āpattīti dīpenti. (16)

141p_4V_1632Duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti. (17)

142p_4V_1633Aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti. (18)

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143p_4V_1634Te imehi aṭṭhārasahi vatthūhi na apakassanti, na avapakassanti, na āveniṁ uposathaṁ karonti, na āveniṁ pavāraṇaṁ karonti, na āveniṁ saṇghakammaṁ karonti. Ettāvatā kho, upāli, saṇgho samaggo hotī"ti.

144p_4V_1635,msdiv354"Samaggaṁ pana, bhante, saṇghaṁ bhinditvā kiṁ so pasavatī"ti?

"Samaggaṁ kho, upāli, saṇghaṁ bhinditvā kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccatīti.

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146p_4V_1637"Bhinnaṁ pana, bhante, saṇghaṁ samaggaṁ katvā kiṁ so pasavatī"ti?

"Bhinnaṁ kho, upāli, saṇghaṁ samaggaṁ katvā brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modatīti.

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148p_4V_1639,msdiv355"Siyā nu kho, bhante, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti?

"Siyā, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti.

149p_4V_1640"Siyā pana, bhante, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti?

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"Siyā, upāli, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti.

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150p_4V_1641"Katamo pana, bhante, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti?

"Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

151p_4V_1642Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

152p_4V_1643Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ adhammadiṭṭhi, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

153p_4V_1644Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi … pe … tasmiṁ dhammadiṭṭhi bhede dhammadiṭṭhi. Tasmiṁ dhammadiṭṭhi bhede vematiko. Tasmiṁ vematiko bhede adhammadiṭṭhi. Tasmiṁ vematiko bhede dhammadiṭṭhi. Tasmiṁ vematiko bhede vematiko vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.

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154p_4V_1645Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti … pe … avinayaṁ vinayoti dīpeti … vinayaṁ avinayoti dīpeti … abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti … bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti … anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti … āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti … apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti … paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti … anāpattiṁ āpattīti dīpeti … āpattiṁ anāpattīti dīpeti … lahukaṁ āpattiṁ garukā āpattīti dīpeti … garukaṁ āpattiṁ lahukā āpattīti dīpeti … sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti … anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti … duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti … aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti … tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi … pe … tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi … tasmiṁ adhammadiṭṭhi, bhede vematiko … tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi … tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi … tasmiṁ dhammadiṭṭhi, bhede vematiko … tasmiṁ vematiko, bhede adhammadiṭṭhi … tasmiṁ vematiko, bhede dhammadiṭṭhi … tasmiṁ vematiko, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho"ti.

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155p_4V_1646"Katamo pana, bhante, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti?

"Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho.

156p_4V_1647Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti … pe … duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti. Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti— ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṇghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho"ti.

157p_4V_1648Tatiyabhāṇavāro niṭṭhito.
Saṇghabhedakakkhandhako sattamo.

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158p_4V_1649Tassuddānaṁ

159p_4V_1650Anupiye abhiññātā,
sukhumālo na icchati;
Kasā vapā abhi ninne,
niddhā lāve ca ubbahe.

160p_4V_1651Puñjamaddapalālañca,
bhusaophuṇanīhare;
Āyatimpi na khīyanti,
pitaro ca pitāmahā.

161p_4V_1652Bhaddiyo anuruddho ca,
ānando bhagu kimilo;
Sakyamāno ca kosambiṁ,
parihāyi kakudhena ca.

162p_4V_1653Pakāsesi pituno ca,
purise silaṁ nāḷāgiriṁ;
Tikapañcagaruko kho,
bhindi thullaccayena ca;
Tayo aṭṭha puna tīṇi,
rāji bhedā siyā nu khoti.

163p_4V_1654Saṇghabhedakakkhandhako niṭṭhito.