Vinaya Texts, Part III: The Kullavagga IV–XII — SBE Vol. 20 (1885)

to be protected by his disciples in respect of his own conduct.

4. ‘Again, Moggallana,’ &c. [as before, putting successively ‘mode of livelihood,’ ‘ preaching of the Dhamma,’ ‘system of exposition,’ &c., ‘insight arising from knowledge,’ for ‘conduct’]. ‘These, Moggallana, _¢ are the five kinds of teachers now existing in the world. But I being pure in conduct, mode of livelihood, preaching of the Dhamma, system of exposition, and insight arising from knowledge, give out that I am so, that I am pure, innocent, and without stain in all these things. And neither do my disciples protect me in respect of my own conduct, nor do I expect them to do so.’

5. Now when the Blessed One had remained at Kosambt as long as he thought fit, he set out on his journey towards RAgagaha. And journeying straight on, he arrived in due course at RAagagaha; and there, at Ragagaha, he stayed at the Ve/uvana in the Kalandaka Nivapa.

’ Pakkasimsati. Perhaps this word here means ‘he requires, needs,’

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And a number of Bhikkhus went to the Blessed One, and bowed down before him, and took their seats on one side. And when so seated, they said to the Blessed One: ‘Prince Ag&tasattu is in the habit of going morning and evening with five hundred carts to wait upon Devadatta, and food is brought and laid before him in five hundred dishes.’

‘Envy not, O Bhikkhus, the gain and hospitality and fame of Devadatta. So long, O Bhikkhus, as AgAtasattu [so waits upon him and gives him alms] so long may we expect Devadatta not to prosper, but to decline in virtuous qualities’. Just,O Bhikkhus, as if you were to burst a gall (bladder)* before the nose of a fierce dog, the dog would thereby become so much the fiercer, just so long, O Bhikkhus (&c., as before). To his own hurt, O Bhikkhus, has this gain, hospitality, and fame come to Devadatta, to his own destruction. Just, O Bhikkhus, as a plantain, or a bamboo, or a reed gives fruit to its own hurt and its own destruction, just so to his own hurt (&c., as before). Just as a young she-mule conceives to her own hurt and her own destruction‘, just so, O Bhikkhus, to his own hurt has this gain, &c., come to Devadatta.

‘Its fruit destroys the plantain-tree ; its fruit the bamboo and the reed.

1 This phrase runs in the same mould as the one so constantly repeated at the commencement of the Maha-parinibbana Sutta (I, §§ 4-11).

* Pittam bhindeyyum. Literally, ‘should break a gall.’

* These three plants die after producing fruit.

_ * Because she would die if she did. On assatari, compare above, VI, 4, 3, and our note there.

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‘Honour destroys the evil man, just as its foal destroys the young she-mule.’

Here endeth the First Portion for Recitation.

3.

_ * Because she would die if she did. On assatari, compare above, VI, 4, 3, and our note there.

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‘Honour destroys the evil man, just as its foal destroys the young she-mule.’

Here endeth the First Portion for Recitation.

3.

1. Now at that time the Blessed One was seated preaching the Dhamma, and surrounded by a great multitude, including the king and his retinue. And Devadatta rose from his seat, and arranging his upper robe over one shoulder, stretched out his joined hands to the Blessed One, and said to the Blessed One :

‘The Blessed One, Lord, is now grown aged, he is old and stricken in years, he has accomplished a long journey, and his term of life is nearly run’. Let the Blessed One now dwell at ease in the enjoyment of happiness reached even in this world. Let the Blessed One give up the Bhikkhu-samgha to me, I will be its leader.’

‘ Thou hast said enough, Devadatta. Desire not to be the leader of the Bhikkhu-samgha.’

[And a second time Devadatta made the same request, and received the same reply. And a third time Devadatta made the same request. ]

‘I would not give over the Bhikkhu-samgha,
Devadatta, even to Sdriputta and Moggallana.

1 This string of epithets recurs in Parfgika I, 1, 2, of old and venerable Brahmans,

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How much less, then, to so vile and evil-living a person as you?,’

Then Devadatta thought: ‘ Before the king and his retinue the Blessed One denies me, calling me “ evil-living,” and exalts Sariputta and Moggallana.’ And, angry and displeased, he bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence.

This was the first time that Devadatta bore malice against the Blessed One.

2. And the Blessed One said to the Bhikkhus, ‘Let then the Samgha, O Bhikkhus, carry out against Devadatta the Act of Proclamation? in Ragagaha, to the effect that whereas the nature of Devadatta used to be of one kind it is now of another kind, and that whatsoever he shall do, either bodily or verbally, in that neither shall the Buddha be recognised, nor the Dhamma, nor the Samgha, but only Devadatta.

‘And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able Bhikkhu (&c.,

1 In the text read Ahavassa khe/4pakassa. On the first word, compare V, 2, 8. For the second the Dhammapada commentator (Fausbdll, p. 143) reads, as does the Sinhalese MS. in our passage, khe/a&sika. Buddhaghosa, explaining it, says, ‘In this passage (we should recollect) that those who obtain the requisites (of a Bhikkhu) by an evil mode of life are said by the Noble Ones to be like unto spittle. The Blessed One calls him khe/4paka (to express that) he eats, (that is, ‘ gains a living) in sin like that.’ (For the Pali, see the edilion of the text, p. 323, where the comma after khe/asadis& should be before it.)

The Blessed One calls him khe/4paka (to express that) he eats, (that is, ‘ gains a living) in sin like that.’ (For the Pali, see the edilion of the text, p. 323, where the comma after khe/asadis& should be before it.)

* Pakasaniya~-kammam. This is not one of the regular official acts of the Samgha, as described in Kullavagga I, and is only mentioned in this passage. It is not referred to by the Dhammapada commentator.

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in the same form as in I, 1, 4, down to the end of the Kammav4éa).’

And the Blessed One said to the venerable SAriputta, ‘Do you then, Sariputta, proclaim Devadatta throughout Ragagaha.’

‘In former times, Lord, I have sung the praises of Devadatta in Ragagaha, saying, “ Great is the power (Iddhi) of the son of Godhi! Great is the might of the son of Godhi!” How can I now proclaim him throughout Ragagaha ?’

‘Was it not truth that you spoke, Sdriputta, when you [so] sang his praises ?’

‘Yea, Lord!’

‘Even so, Sariputta, do you now, speaking the truth, proclaim Devadatta throughout Ragagaha.’

‘Even so, Lord,’ said Sariputta, in assent to the
Blessed One.

3. And the Blessed One said to the Bhikkhus: ‘Let then the Samgha appoint Sdriputta to the office of proclaiming Devadatta throughout Ragagaha to the effect (&c., as before, § 2). And thus, O Bhikkhus, should he be appointed. First, Sariputta should be asked, &c. (as usual in official appointments’, down to the end of the Kammavaé4).’

Then Sériputta, being so appointed, entered Ragagaha with a number of Bhikkhus, and proclaimed Devadatta accordingly. And thereupon those people whowere unbelievers, and without devotion or insight, spake thus: ‘ They are jealous, these Sakyaputtiya Samazas! They are jealous of the gain and hospitality that fall to Devadatta!’ But those who were believers, full of devotion, able, and gifted with in-

1 See, for instance, I, 22, 2.

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sight, spake thus: ‘This cannot be any ordinary affair 1, in that the Blessed One has had Devadatta proclaimed throughout R4gagaha!’

4. And Devadatta went to Ag&tasattu the prince, and said to him: ‘In former days, prince, people were long-lived, but now their term of life is short. It is quite possible, therefore, that you may complete your time while you are still a prince. So do you, prince, kill your father, and become the Raga; and I will kill the Blessed One, and become the Buddha.’

And prince Agatasattu thought, ‘This worthy Devadatta has great powers and might; he will know (what is right). And fastening a dagger * against his thigh, he entered with violence and at an unusual hour ’, though fearful, anxious, excited, and alarmed, the royal chamber. And when the ministers who were in attendance in the private chamber saw that, they seized him. And when, on searching him, they found the dagger fastened on his thigh, they asked him :

‘What were you going to do, O prince ?’

‘I wanted to kill my father.’

‘Who incited you to this ?’

And when the ministers who were in attendance in the private chamber saw that, they seized him. And when, on searching him, they found the dagger fastened on his thigh, they asked him :

‘What were you going to do, O prince ?’

‘I wanted to kill my father.’

‘Who incited you to this ?’

‘The worthy Devadatta.’

Then some of the ministers advised ‘The prince should be slain, and Devadatta, and all the Bhikkhus.’. Others of them advised ‘The Bhikkhus ought not to be slain, for they have done no wrong;

1 Na orakam bhavissati. See Mahavagga I, 9, 1, and
Kullavagga VI, 4, 10, and our note on the latter passage.

* Potthanikam. This word has already occurred at Mahavagga VI, 23, 3.

* DivAadivassa. See the use of this word at GAtaka II, 1.

[20] Rp. 5 but only the prince and Devadatta.’ Others of them again said, ‘Neither should the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be told of this, and we should do as the king shall command.’

5. So these ministers, taking the prince with them, went to the R4ga of Magadha, to Seniya Bimbisara, and told him what had happened.

‘What advice, my friends, did the ministers give ?’

[When they had told him all (as before) he said]: ‘What, my friends, can the Buddha, or the Samgha, or the Dhamma have to do with this? Has not the Blessed One had a proclamation already made throughout R4gagaha concerning Devadatta, to the effect that whereas his nature used to be of one kind, it is now of another; and that whatsoever he shall do, either bodily or verbally, in that shall neither the Buddha, nor the Dhamma, nor the Samgha be required, but only Devadatta ?’

Then those ministers who had advised that the prince and Devadatta and all the Bhikkhus should be slain, them he made incapable (of ever again holding office). And those ministers who had advised that the prince should be slain, and Devadatta, them he degraded to lower offices. But those ministers who had advised that neither should the prince be slain, nor Devadatta, nor the Bhikkhus, but that the king should be informed of it, and his command be followed, them he advanced to high positions.

And the Raga of Magadha, Seniya Bimbisédra, said to prince Agdtasattu: ‘Why did you want to kill me, O prince ?’

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‘I wanted a kingdom, O king !’

‘If you then want a kingdom, O prince, let this kingdom be thine!’ And he handed over the kingdom to Ag&tasattu the prince}.

6. Then Devadatta went to prince? Agdtasattu, and said, ‘Give such orders, O king, to your men that I may deprive the Samaza Gotama of life.’ And Ag&tasattu the prince gave orders to his men: ‘Whatsoever the worthy Devadatta tells you, that do!’

6. Then Devadatta went to prince? Agdtasattu, and said, ‘Give such orders, O king, to your men that I may deprive the Samaza Gotama of life.’ And Ag&tasattu the prince gave orders to his men: ‘Whatsoever the worthy Devadatta tells you, that do!’

Then to one man Devadatta gave command: ‘Go, my friend, the Samana Gotama is Staying at such and such a place. Kill him, and come back by this path.’ Then on that path he placed other two men, telling them, ‘Whatever man you see coming alone along this path, kill him, and return by that path.” Then on that path he placed other four men [and so on up to sixteen men].

7. And that man took his sword and shield, and hung his bow and quiver at his back, and went to the place where the Blessed One was, and when at some little distance from the Blessed One, being

1 The early literature already mentions that AgAtasattu eventually killed his father. (See, for instance, Samaf#a-phala Sutta, p. 154.) Bigandet I, 261 (3rd edition) adds that the mode adopted was by starving him to death in prison.

8 The Buddhist writers being so especially careful in their accurate use of titles, it is particularly noteworthy that Agdatasattu is here called prince (kum4ra) and not king (raga). It is almost impossible to avoid the conclusion that this paragraph stood. originally in some other connection; and that the events it describes must then have been supposed to have taken place before Ag&tasattu actually became king. That the Dhammapada commentator says here (Fausbdll, p. 143) tasmim (that is, Agatasattu) ragge patifshite, is no evidence the other way; for that account is either taken from this, or depends ultimately upon it.

R 2

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terrified, anxious, excited, and alarmed, he stood stark still and stiff?.

On the Blessed One seeing him so, he said to the man: ‘ Come hither, friend, don’t be afraid.’

Then that man laid aside his sword and his shield, took off his bow and his quiver, and went up to the Blessed One; and falling at his feet, he said to the Blessed One: ‘ Transgression, Lord, has Overcome me even according to my folly, my stupidity, and my unrighteousness, in that I have come hither with evil and with murderous intent. May the Blessed One accept the confession I make of my sin in its sinfulness, to the end that in future I may restrain myself therefrom !’

‘Verily, my friend, transgression has overcome thee [&c., down to] intent. But since you, my friend, look upon your sin as sin, and duly make amends for it, we do accept (your confession of) it. For this, O friend, is progress in the discipline of the Noble One, that he who has seen his sin to be sin makes amends for it as is meet, and becomes able in future to restrain himself therefrom 2.’

Then the Blessed One discoursed to that man in due order, that is to say (&c., as usual in conversions *, down to) May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him.

And the Blessed One said to the man: ‘ Do not, my friend, leave me by that path. Go by this path,’ and so dismissed him by another way.

1 Patthaddha; that is, prastabdha. See Sutta-vibhanga,
Péragika I, 10, 17, 21.

* This confession and acceptance are in a standing form, which occurs, for instance, at Mahavagga IX, 1, 9; Kullavagga V, 20, 5.

5 See, for instance, Kullavagga VI, 4, 5.

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8. But the two men thought, ‘Where now can that man be who was to come alone? He is delaying long.’ And as they were going to meet him, they caught sight of the Blessed One sitting at the foot of a certain tree. On seeing him they went up to the place where he was, and saluted him, and took their seats on one side. To them also the Blessed One discoursed, [and they were converted as the other man had been, and he sent them back by another way. And the same thing occurred as to the four, and the eight, and the sixteen men }.]

g. And the one man returned to Devadatta, and said to him: ‘I cannot, Lord, deprive the Blessed One of life. Great is the power (Iddhi*) and might of the Blessed One.’

‘That will do, friend. You need not do so. I will slay the Blessed One myself.’

Now at that time the Blessed One was walking up and down (meditating) in the shade below ® the mountain called the Vulture’s Peak. And Devadatta climbed up the Vulture’s Peak, and hurled down a mighty rock with the intention of depriving the Blessed One of life. But two mountain peaks came together and stopped that rock, and only a splinter‘ falling from it made the foot of the Blessed One to bleed °

1 The last two paragraphs of § 7 are repeated in full in the text in each case.

? The Iddhi here must be the power of religious persuasion.

> Pakkhayfyam. See Mahfvagga V, 1, 5, and Mahé-parinibbana Sutta I, 31 (p. 22 of the text).

* Papatika. In the text, by a misprint, this and the preceding word have been joined together.

5 Pade ruhiram upp4desi, where ruhira is equal to lohita,.

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Then the Blessed One, looking upwards, said to Devadatta : ‘Great, O foolish one, is the demerit you have brought forth for yourself}, in that with evil and murderous intent you have caused the blood of the Tath4gata to flow.’

And the Blessed One said to the Bhikkhus: ‘This is the first time that Devadatta has heaped up (against himself) a Karma which will work out its effect in the immediate future 2, in that with evil and murderous intent he has caused the blood of the Tathagata to flow.’

to. And the Bhikkhus having heard that Devadatta was compassing the death of the Blessed One, walked round and round the Vih4ra, making recitation in high and loud tones, for a protection and guard to the Blessed One. On hearing that noise the Blessed One asked the venerable Ananda what it was. And when Ananda [told him], the Blessed One said: ‘ Then, Ananda, call the Bhikkhus in my

On hearing that noise the Blessed One asked the venerable Ananda what it was. And when Ananda [told him], the Blessed One said: ‘ Then, Ananda, call the Bhikkhus in my

It is so used at G&taka II, 275, in the Milinda Pasha, p. 125, and in the account of the present incident in the Dhammapada commentary (p. 144). In Mahdvagga I, 67, where it is said that one who has shed (a Buddha’s) blood cannot be received into the Order, the expression is lohitam uppAdeti: and in numerous passages elsewhere it is added that such a lohituppddako becomes ipso facto discharged from one or other of the duties and privileges of a member of the Order, just as if he had thrown off the robes. ;

1 Pasfitam. By a misprint the text has pasutam. Compare the end of § 16 below.

? Anantarika-kammam. That is, that will work out its effect, (not in the next birth, as is the case of all other Karma,) but immediately, in the present life. There are five such deeds (see Childers, sub voce paw°, and Milinda Paha, p. 25). The Bodisats, according to Gataka I, 45 (verse 256), are free from such sins,p. 247 name, saying, “ The Teacher sends for the venerable ones.”’

And he [did so], and they came, and saluted the Blessed One, and took their seats on one side. And when they were so seated, the Blessed One said to the Bhikkhus: ‘This, O Bhikkhus, is an impossible thing, and one that cannot occur, that one should deprive a Tathagata of life by violence. The Tath4gatas, O Bhikkhus, are extinguished (in death) in due and natural course.

‘There are, O Bhikkhus, these five kinds of teachers now living in the world (&c., as in VII, 2, 3, 4, down to the end). And this, O Bhikkhus, is an impossible thing, and one that cannot occur, that a Tathagata should be slain by any act set on foot by any one besides himself. The Tathagatas, O Bhikkhus, are extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus, each one to his Vihara, for the Tathagatas require no protection.’

11. Now at that time there was at Ragagaha an elephant named Nalagiri, fierce, and a manslayer. And Devadatta went into R4gagaha, and to the elephant stables, and said to the elephant-keepers! : ‘I, my friends, am a relative of the raga’s, and am able to advance a man occupying a low position to a high position, and to order increase of rations or of pay. Therefore, my friends, when the Samaza Gotama shall have arrived at this carriage-road ?, then loose the elephant Nalagiri, and let him go down the road.’

1 Hatthi-bhande. See the note on Mah4vagga VI, 37, 2. * Rakkham; that is, rathyam. Compare Gtaka I, 346, and the Old Commentary on the Bhikkhuni-vibhanga, Paéittiya VII.

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‘Even so, Sir, said those elephant-keepers in assent to Devadatta.

See the note on Mah4vagga VI, 37, 2. * Rakkham; that is, rathyam. Compare Gtaka I, 346, and the Old Commentary on the Bhikkhuni-vibhanga, Paéittiya VII.

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‘Even so, Sir, said those elephant-keepers in assent to Devadatta.

And when the Blessed One early in the morning had dressed himself, he entered RAgagaha duly’ bowled and robed, and with a number of Bhikkhus, for alms; and he entered upon that road. On seeing him the elephant-keepers loosed Nalagiri, and let it go down the road. And the elephant saw the Blessed One coming from the distance; and as soon as it saw him, it rushed towards the Blessed One with uplifted trunk, and with its tail and ears erect.

When those Bhikkhus saw the elephant Nalagiri coming in the distance, they said to the Blessed One: ‘ This elephant, Lord, Nalagiri, is fierce, and a manslayer, and it has got into this road. Let the Blessed One,’ Lord, turn back: let the Happy One turn back,’ ~

‘Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&c., as in last section, down to the end]

{And a second and a third time the Bhikkhus made the same appeal, and received the same reply. |

12. Then at that time the people climbed up on to the upper storeys of the houses, and on to the balconies, and on to the roofs. And those of them who were unbelievers and without faith or — insight, said, ‘Truly the countenance of the great Samama is beautiful; but the elephant will do him a hurt?’ But those who were believers, full of

1 The setting of this paragraph is parallel to § 3 above in this chapter ; the speech of the unbelievers is the same as that of the Gafilas at Mahfvagga I, 15, 4.

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devotion, able, and gifted with insight, said, ‘’T will be long e’er the elephant can fight a fight with the elephant (of men)!’

And the Blessed One caused the sense of his love to pervade the elephant Nalagiri!; and the elephant, touched by the sense of his love, put down his trunk, and went up to the place where the Blessed One was, and stood still before him. And the Blessed One, stroking the elephant’s forehead with his right hand, addressed him in these stanzas :

‘Touch not, O elephant, the elephant of men ; for sad, O elephant, is such attack 2,

‘For no bliss is there, O elephant, when he is passed from hence, for him who strikes the elephant of men.

‘Be not then mad, and neither be thou careless 3, for the careless enter not into a state of bliss,

‘Rather do thou thyself so act, that to a state of bliss thou mayest go.’

And Nalagiri the elephant took up with his trunk the dust from off the feet of the Blessed One, and sprinkled it over its head, and retired, bowing backwards the while it gazed upon the Blessed One.

And Nalagiri the elephant returned to the elephant stables, and stood in its appointed place, and

1 Mettena 4ittena phari; literally, ‘he suffused him with loving heart.’ Compare Rh. D.’s ‘ Buddhist Birth Stories,’ i. p. 112.

And Nalagiri the elephant returned to the elephant stables, and stood in its appointed place, and

1 Mettena 4ittena phari; literally, ‘he suffused him with loving heart.’ Compare Rh. D.’s ‘ Buddhist Birth Stories,’ i. p. 112.

2 In nfgam4sado the m is inserted for euphony. See the instances given by Kuhn, ‘Beitrage zur P4li-grammatik,’ p. 63. Many others might be added; siva-m-afigase, Gataka, vol. i, verse 24; samana-m-akala, Childers sub voce, &c. Compare the curious use of 4s4deti at Kullavagga I, 27.

* A play on the words is here lost in English (m4 mado m4 ka pam4do).

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became once more the tame Nalagiri. And at that time the people sung these verses : ‘They can be tamed by sticks, and goads, and whips, ‘But the great Sage has tamed this elephant without a weapon or a stick.’

13. The people were angry, murmured, and became indignant, saying, ‘How wicked is this Devadatta, and how wretched!, in that he can go about to slay the Samaza Gotama, who is so mighty and so powerful.’ And the gain and honour of Devadatta fell off, while that of the Blessed One increased.

* Now at that time, when the gain and honour of Devadatta had fallen off, he went, surrounded by Bhikkhus, to people’s houses, appealing for alms *.

The people were angry, murmured, and became indignant, saying, ‘How can the Sakyaputtiya Samazas live on food that they ask for at people’s houses? Who is not fond of well-cooked food? Who does not like sweet things ?’

The Bhikkhus heard (&c., down to) the Blessed One said to the Bhikkhus: ‘ Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that

1 Alakkhiko ti ettha na lakkhetiti alakkhiko na gAnatiti attho. Apakata-kammam karomiti na ganatiti na lakkhitabbo ti alakkhazo passitabbo ti attho (B.). We venture to differ from both of these explanations, and to follow rather the derivation of the word, and the meaning of the corresponding Sanskrit term alakshmfka.

* From here down to the ‘decision’ is identical with the introductory story in the Sutta-vibhanga to the 32nd Pasittiya,—a rule the previous existence of which is implied in the decision given here.

5 Viawapeti is continually used in the Sutta-vibhanga in this sense, and even occurs already in the Patimokkha, Paéittiya 39.

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(not more than) three shall enjoy an alms (together) at people’s houses—and this for the sake of three reasons ; (to wit) for the restraint of the evil-minded, and for the ease of the good}, lest those who have evil desires should, in reliance upon a particular party (among the Bhikkhus), break up the Samgha?, and (lastly) out of compassion for the laity’. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law +.’

(A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law +.’

145. Now Devadatta went to the place where Kokélika, and Kaéamoraka-tissaka, and the son of Khazda-devt and Samudda-datta were, and said to them, ‘Come, Sirs, let tis stir up a division in the Samaza Gotama’s Samgha, and in the body of his adherents °.’

When he had thus spoken, Kokdlika said to Devadatta, ‘The Samaza Gotama, Sir, is mighty and powerful. How can we [do such a thing] ?’

‘Come, Sirs, let us go to the Samaza Gotama, and make the following five demands, saying,

' This whole phrase recurs in Sutta-vibhanga, Paragika I, 5, 11, and in the Anguttara Nikaya II, 17, 2. In the latter passage Dr. Morris reads dummavifvinam; see his note at pp. 127, 128. But the Sanskrit Buddhist vocabulary Vyutpatti (teste Béhtlingk- Roth, s. v. manku) authorises the use of dummanku.

* So the Anguttara, loc. cit., has, in the same connection, gihinam anukampfya papiskshanam pakkhupakkhedfya.

* See last note. The idea is here, of course, lest any particular layman should be burdened by providing for many Bhikkhus.

* That is, under the 32nd P4éittiya, on which rule the Suttavibhanhga explains the phrase gana-bhogana.

5 Sections 14, 15, and the greater part of 16 recur, word for word, as the introductory story to the roth Samghadisesa.

* In kakka-bhedam the first word no doubt connotes ‘kingdom, lordship,’ as in dhamma-fakka, fakkavatti, &c.

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“The Blessed One, Lord, has declared in many a figure the advantages of the man who wishes for little, who is easy to satisfy in the matter of support and nourishment, who has eradicated evil from his mind, has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal'. The following five things, Lord, conduce to such a condition®, It would be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the woods— if whosoever goes to the neighbourhood of a village should thereby commit an offence. It would be good if they should, their lives long, beg for alms— if whosoever should accept an invitation, should thereby commit an offence. It would be good if they should clothe themselves, their lives long, in cast-off rags—if whosoever should accept a gift of robes from a layman’, should thereby commit an offence. It would be good if they should dwell, their lives long, under the trees*—if whosoever should (sleep) under a roof, should thereby commit an offence. It would be good if they should, their lives long, abstain from fish '—if whosoever should

1 This is part of the standing ‘religious discourse’ so often ascribed to the Buddha in the Vinaya texts, and given at full in the Xullavagga I, 1-3.

* It was on precisely the same reasoning that a certain Bhikkhu in Mahavagga VIII, 28, 1, endeavoured to get the Buddha to convert to the rejection of all clothing.

* It was on precisely the same reasoning that a certain Bhikkhu in Mahavagga VIII, 28, 1, endeavoured to get the Buddha to convert to the rejection of all clothing.

5 At Mahavagga VIII, 1, 35, it is laid down that a Bhikkhu may either dress in cast-off rags, or accept robes from a layman, according as he likes.

‘ This dwelling under trees is expressly forbidden, as regards the season of the rains, in Mah4vagga III, 12, 5.

® The rule of the Order is merely that no one may knowingly eat fish which he has seen or heard or suspected to have been caught for that purpose. See Mahavagga VI, 31, 14.

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eat fish, should thereby commit an offence.” The Samazva Gotama will not grant these things. Then will we gain over the people by means thereof.’

‘Yes; it may be possible so to stir up divisions in the Samgha, and in the party of the Samana Gotama. For the people believe in rough measures.’

15. And Devadatta went to the Blessed One, surrounded by his friends, and made these demands {in the words just set out].

‘No, Devadatta. Whosoever wishes to do so, let him dwell in the woods ; whosoever wishes to do so, let him dwell in the neighbourhood of a village. Whosoever wishes to do so, let him beg for alms ; whosoever wishes to do so, let him accept invitations from the laity. Whosoever wishes to do so, let him dress in rags; whosoever wishes to do so, let him receive gifts of robes from laymen. Sleeping under trees has been allowed by me, Devadatta, for eight months in the year; and the eating of fish that is pure in the three points—to wit, that the eater has not seen, or heard, or suspected that it has been caught for that purpose.’

And Devadatta, pleased and delighted that the Blessed One had refused the five demands, arose from his seat, and keeping him on his right hand as he passed him, departed thence with his friends. And he entered into Ragagaha, and urged his view upon the people by means thereof, saying, ‘Such and such things did we ask, Sirs, of the Samaza Gotama. He would not allow them, but we live in accordance with them.’

16. Then those of the people who were unbelievers, and without reverence or insight, said, ‘These Sakyaputtiya Samamas have eradicated evilp. 16 from their minds, and have quelled their passions, while on the other hand the Samaza Gotama is luxurious, and his mind dwells on abundance".’ But those of the people who were believers, and full of reverence and insight, were indignant, became vexed, and murmured, saying, ‘ How can Devadatta go about to stir up division in the Samgha of the Blessed One, and in the party that is subject to him.’

The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One.

‘Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Samgha, and in the body of my adherents ?’

‘It is true, Lord.’

‘Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Samgha, and in the body of my adherents ?’

‘It is true, Lord.’

‘(Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem good to thee?; —grievous is such division. Whosoever, O Devadatta, breaks up the Samgha, when it is at peace, he gives birth to a fault (the effect of) which endures for a kalpa%, and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the Samgha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven‘. Thou hast gone far enough,

? Bahulliko bahullaya seteti. Both these expressions occur above in Mahavagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory stories to Gataka, Nos. 6 and 32) as the standing expression for the opposite of the state of mind in which a good Bhikkhu ought to live.

* M4 te ruk&i samghabhedo, For the connotation of this phrase, compare below, VII, 4, 4.

* Kappaéthikam kibbisam. At GAtaka I, 172, 213, 215, Prof. Fausbill reads kappasshiya. In saying that the fault itself (kibbisam) is to endure for a kalpa, the meaning of course is that its effects on the Karma will endure so long.

* Either the text has here preserved (as in other cases elsewhere)

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Devadatta. Let not a division in the Samgha, O
Devadatta, seem good to thee. Grievous, O Devadatta, is such division.’

17. Now the venerable Ananda, having dressed himself early in the morning, went duly bowled and robed into Ragagaha for alms. And Devadatta saw the venerable Ananda proceeding through Ragagaha for alms. On seeing that he went up to the venerable Ananda, and said to him: ‘At once, from this day forth, friend Ananda, I intend to perform Uposatha, and to carry out the formal proceedings of the Order, without either the Blessed One or the Bhikkhu-samgha.’

And when the venerable Ananda had gone through Ragagaha for alms, and had returned from his rounds, and had finished his meal, he went to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, he told the Blessed One [what Devadatta had said, and added], ‘This very day, Lord, Devadatta will break up the Samgha.’

Then the Blessed One, when he heard that, gave utterance at that time to this expression of strong emotion:

‘Easy is a good act to the good, a good act is hard to the wicked ;

‘Easy is evil to the evil, but evil is hard for the
Noble Ones to do.’

Here ends the Second Portion for Recitation.

the fragments of earlier verses, or the poetical forms of the verses below at VII, 5, 4, have crept into the prose here, where we should otherwise expect sagge and niraye.

p. 1

p. 4

the fragments of earlier verses, or the poetical forms of the verses below at VII, 5, 4, have crept into the prose here, where we should otherwise expect sagge and niraye.

p. 1

p. 4

1. Now Devadatta on that day, which was Uposatha day, arose from his seat, and gave out votingtickets}, saying, ‘We went, Sirs, to the Samana Gotama and asked for the Five Points, saying— (&c., as above in VII, 3,14 and 15). These the Samaza Gotama will not allow; but we live in accordance therewith. Whosoever of the venerable ones approves of the Five Things, let him take a ticket.’

Now at that time there were five hundred Bhikkhus, Vesdliyans, and belonging to the Vaggian clan?, who had but recently joined the Order, and were ignorant of what he had in hand* These took the voting-tickets, believing [the Five Points to be according to] the Dhamma, and the Vinaya, and the teaching of the Master. And Devadatta, having thus created a division in the Samgha, went out to the hill Gay4-stsa, taking those five hundred Bhikkhus with him.

Then Sériputta and Moggallana went to the Blessed One, and bowed down before him, and took their seats on one side. And when they were so seated, Sdriputta said to the Blessed One: ‘ Deva-

1 It may be noticed that Devadatta here takes upon himself the office of a saldka-gah4pako without having been appointed to it in the manner required by the rule laid down in Xullavagga IV, g and 10. On the process to be followed when voting with tickets, see IV, 4, 26.

® So it is the Vaggians from Ves4lt who are represented, below XII, 1, 1, to have put forward those Ten Points which gave rise to the Council and the’ schism at Ves4lf a hundred years after the Buddha’s death.

> Apakatatfwuno.

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datta, Lord, has gone forth to Gay4-stsa, taking five hundred Bhikkhus with him.’

‘Verily, Sariputta and Moggallana, there must be a feeling of kindness towards those young Bhikkhus among you both. Go therefore, both of you, before they have fallen into entire destruction.’

‘Even so, Lord,’ said Sariputta and Moggallana, in assent to the Blessed One. And rising from their seats, they bowed down before him, and keeping him on their right hand as they passed him, they set out for Gay4-stsa.

Then at that time a certain Bhikkhu, standing not far from the Blessed One, began to weep. And. the Blessed One said to him: ‘Why, O Bhikkhu, dost thou weep ?’

‘Those, Lord, who are the Blessed One’s chief disciples, Sariputta and Moggallana, even they have gone to Devadatta’s side, approving the Dhamma of Devadatta.’

‘That, O Bhikkhu, would be impossible, that Sériputta and Moggallana should approve his teaching. They are gone only to gain those Bhikkhus over again!’

They are gone only to gain those Bhikkhus over again!’

2. Now at that time Devadatta, surrounded by a great number of adherents, was seated, preaching the Dhamma. And when he saw from afar SAriputta and Moggallana coming towards him, he said to the Bhikkhus: ‘See, O Bhikkhus, how well preached must be my doctrine, in that even the two chief disciples of the Samaza Gotama—Sériputta

? Bhikkhu-savfattiya. The phrase occurs above at IV, 14, 26, and below XII, 2, 8, and corresponds to the expression ganam sannapeti (above, VII, 3, 14), used of Devadatta’s trying to gain the people over to his views.

(20) sp. 258 and Moggallana—are coming to join me, being pleased with my Dhamma.’

When he had thus spoken Kokd4lika said to Devadatta: ‘O venerable Devadatta, trust not Séariputta and Moggallana, for they are inclined towards evil, and under the influence of evil desires.’

‘Nay, my friend, let us bid them welcome since they take pleasure in my teaching (Dhamma).’

And Devadatta invited S4riputta to share his own seat, saying, ‘Come, friend Sériputta. Sit thou here!’

‘Nay (there is no need of that),’ said SAriputta ; and taking another seat, he sat down on one side. And Devadatta instructed and incited and aroused and gladdened the Bhikkhus far into the night with religious discourse; and then made request to Sdriputta, saying, ‘The assembly, friend Sériputta, is still alert and sleepless. Will you, friend Sdériputta, be so good as to think of some religious discourse to address to the Bhikkhus!? My back is tired, and I would stretch myself a little.’

‘ Even so, friend,’ said the venerable S4riputta, in assent to Devadatta. And Devadatta spread his waist-cloth folded in four on the ground, and lay down on his right side. And in a moment even sleep overcame him who was tired, and had lost his presence of mind and his self-consciousness *.

3. Then the venerable Sériputta taught and exhorted the Bhikkhus in a religious discourse touching the marvels of preaching, and the venerable

1 Pasibhatu tam bhikkhfinam dhammf katha. See our note above on Mahfvagga V, 13, 9. * Compare Mah4vagga VIII, 16 = Sutta-vibhanga, Samghédisesa I, 2, 1.

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Moggallana taught and exhorted the Bhikkhus in a religious discourse touching the marvels of Iddhi. And whilst they were being so taught and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth 1—(that is, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Then the venerable S4riputta addressed the Bhikkhus, and said: ‘ Let us go, my friends, to the Blessed One's side. Whosoever approves of his doctrine (Dhamma), let him come.’

Then the venerable S4riputta addressed the Bhikkhus, and said: ‘ Let us go, my friends, to the Blessed One's side. Whosoever approves of his doctrine (Dhamma), let him come.’

And Sériputta and Moggallana went back to the Veduvana, taking those five hundred Bhikkhus with them. But Kokdlika awoke Devadatta, and said: ‘Arise, friend Devadatta! Your Bhikkhus have been led away by Sdriputta and Moggallana. Did I not tell you, Devadatta, not to trust S4riputta and Moggallana, in that they were inclined towards evil, and were under the influence of evil desires ?’

Then hot blood came forth from Devadatta’s mouth *,

4. But Sériputta and Moggallana went to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And when they were so seated, Sdriputta said to the Blessed One :

‘It were well, Lord, that Bhikkhus who have turned aside to schism should be received afresh into the higher grade of the Order.’

“Nay, Sariputta, let not the reordination of schis-

1 This expression is the standing one in conversions; see, for instance, Mahavagga I, 7,6; Xullavagga VI, 4, 5, VII, 3, 6.

* The later legends preserved in Spence Hardy and Bigandet say that Devadatta died on the spot.

$2p. 5 matical Bhikkhus seem good to thee. But rather cause such Bhikkhus to confess that they have.committed a thulla&éaya offence. And how, Sariputta, did Devadatta treat you?”

‘When Devadatta, Lord, had instructed and aroused and incited and gladdened the Bhikkhus far into the night with religious discourse, he then made request to me, saying, “ The assembly, friend Sériputta, is still alert and sleepless. Will you, friend Sériputta, think of some religious discourse to address to the Bhikkhus? My back is tired, and I would stretch myself a little.’ This, Lord, was the way in which Devadatta behaved to me.’

5. Then the Blessed One addressed the Bhikkhus, and said: ‘Once upon a time, O Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside it; and they, plunging into the pond, plucked with their trunks the edible stalks of the lotus plants, washed them till they were quite clean’, masticated them? without any dirt, and so eat them up. And that produced in them both beauty and strength, and by reason thereof they neither went down into death, nor into any sorrow like unto death. Now among those great elephants, O Bhikkhus, there were young elephant calves, who also, in imitation of those others, plunged into that pond, and plucked with their trunks the edible stalks of the lotus plants; but they did not wash them till they were clean, but masticated them, dirt and all, and so eat them up. And that produced in them

1 The last three lines have occurred word for word in Mahfvagga VI, 20, 2.

* Samkhaditv&. Compare the use of this word at Gataka I, 507.

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And that produced in them

1 The last three lines have occurred word for word in Mahfvagga VI, 20, 2.

* Samkhaditv&. Compare the use of this word at Gataka I, 507.

p. 261

neither beauty nor strength; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me.

‘Like the elephant calf who eateth mud in imitation of the great beast?

That shakes the earth, and eats the lotus plant, and watches through the night among the waters?—

So will he, poor creature, die that emulateth me.’

6. ‘A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And whatare the eight? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary.

‘Sariputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&c., as in last paragraph) ?

‘He who on entering a company that is violent of speech,

1 Mah4-varaha. At Abhidhanappadtpika, verse 1115, varaha is said to mean ‘ elephant’ as well as ‘boar ;’ and so here Buddhaghosa says Mah4-var4hassa mah4-ndgassa. As this explanation possibly rests only on such passages as the present, we have chosen an ambiguous rendering.

3 Nadisu gaggato ti. Ettha so kira hatthi-nigo sdyanhasamayam tam nadi-ndmakam pokkharanim ogdhetv4 kilanto sabbarattim vitindimesi galikam karoti. Tena vuttam nadisu gaggato ti (B.).

p. 7

Fears not, forgoes no word, disguises not his message,

Is unambiguous in what he says, and being questioned angers not,

Of such is surely the Bhikkhu worthy to go on a mission 1.’

7. ‘ Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions®, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe*. And what are the eight? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honour, by want of honour, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably (doomed to) remain fora Kalpa in states of suffering and woe.

‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or

1 On these lines compare some similar expressions at Mahavagga
X, 6, 3.

‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or

1 On these lines compare some similar expressions at Mahavagga
X, 6, 3.

* Asaddhamma. It is very difficult to find a proper rendering for this ‘expression. Dhamma here means, no doubt, ‘ quality,’ ‘condition’ (as it does in the title of the Sanskrit work Saddharmapusdarika, unhappily rendered by Burnouf, ‘ Lotus de la bonne loi’). But the details of the various particulars suggest rather the rendering ‘ surrounding occurrences’ or ‘ matters,’ for they are objective, external, and not (or only incidentally and secondarily) subjective, internal.

-3 Ap4yiko nerayiko. ‘Liable to re-birth in ap4ya and in niraya.’ Of these the former includes the latter, and also the states of being an animal, a disembodied ghost (peta), oran asura. Hell, though a convenient, is a misleading translation of the latter of the two words, for the reasons given by Rh. D. on Mahé-parinibbana Sutta I, 23. All the expressions used here recur below at VII, 5, 4.

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dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason'? For as much, O Bhikkhus, that bad influences (Asavas) arise, full of vexation and distress 2, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that ’may accrue to us. And thus, O Bhikkhus, should you train yourselves.

‘ There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvaza or Arahatship) because he had already attained to some lesser thing*®. These are the three (&c., as before).’

1 Kim (read kam) atthavasam pafikka. So also above, Mah4vagga VIII, 15,7; Kullavagga VII, 1, 6, and in the Mahéparinibbina Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text.

*Vighata-pari/aha. This isa standing epithet of the Asavas, recurring, for instance, many times in the Sabbdsava Sutta, §§ 18- 37 (Rh. D.’s ‘ Buddhist Suttas,’ pp. 302 and following). The word ‘influence,’ here chosen as a rendering for 4sava, is suggested by Dr. Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of 4sava, and requires, therefore, to be supplemented by some epithet.

Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of 4sava, and requires, therefore, to be supplemented by some epithet.

* Oramattakena visesddhigamena antar&a vosinam ApAdi. On this phrase, which recurs in full in the Mah4-parinib-

p. 8

8. “Verily! let no wicked desire whatever arise within you!

Know rather from this what is the outcome thereof. -

‘Known was he as wise, reputed to be trained ;

Aglow with glory did Devadatta stand’ (thus have
I heard).

He gave himself to vanity, to attacking! the Tathagata :

He fell into the Aviéi hell, guarded fourfold and terrible’.

The injurer of the good, of the man who does no wrong,

Him sin pervades, the man of cruel heart, and void of love.

Though one should think the ocean to befoul with but one poison pot,

Yet could he not befoul it, for awful® is the sea, and great ;

Just so though one should injure the Tathagata by words,— bana Sutta I, 7, see Buddhaghosa’s note there, quoted by Rh. D., ‘Buddhist Suttas, p. 7 The ‘lesser thing’ here referred to is doubtless the pothugganika iddhi mentioned above in § 4.

? Anukinno 4sagganam. On the former of these two words the passages at Dipavamsa I, 18, and GAtaka I, 20 (verse 126), and below, VII, 5, 2 = Mahavagga X, 5, 4, may be referred to. The latter seems to bear the same relation to 4sddana, ‘attack,’ as vikubbana does to vikaraza. Buddhaghosa’s notes (text, Pp. 325) presuppose different readings of both words.

* ‘Guarded fourfold’ is katudv4ram, that is, ‘having gates and the ramparts (through which they pass) on all four sides.’ On the general sentiment of these stanzas, and especially of this line, compare the Kokdaliya Sutta in the Sutta Nipata (III, 10).

* Bhasmé is explained by Buddhaghosa as equal to bhay4nako,

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That perfect one, that peaceful heart,—against him the words would not avail.

Let the wise Bhikkhu make a friend of, and resort to him

By following whose way he will come to the end of griefs!”

5.

1. Now the venerable Updli went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Up4li said to the Blessed One: ‘The expressions, Lord, “disunion in the Samgha,” and “schism in the Samgha,” are used?. How much, Lord, goes to make disunion and not schism in the Samgha, and how much goes to make both disunion and schism in the Samgha ?’

‘If one is on one side, Upali, and two on the other side, and a fourth makes a formal proposition, and gives them voting-tickets, saying, “This is according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master. Take this (ticket) and give your sanction to this (opinion)”—then this, Up4li, is disunion in the Samgha, and not schism.

Take this (ticket) and give your sanction to this (opinion)”—then this, Up4li, is disunion in the Samgha, and not schism.

‘If, Up4li, two are on one side, and other two are on the other side, and a fifth. . . . (and so on up to) and an eighth tell them something (&c., as before)—then this, Up§li, is disunion in the Samgha, and not schism.

‘If, Up4li, four are on one side, and other four

1 Samgha-rfgi and samgha-bhedo. See Mahavagga X,
1, 6, where other expressions, not here referred to, are also used.

p. 2

are on the other side, and a ninth tell them (&c., as before)—then this, Updli, is both disunion in the Samgha, and it is schism}.

‘(A separation) of nine, Upali, or of more than nine, is both disunion in the Samgha, and it is schism.

‘A Bhikkhuni, Up4li, cannot make (one of the requisite number to cause) a schism, though she may help to produce a schism—nor a woman novice, nor a SAmavera, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who is in full possession of all his privileges, and belongs to the same communion, and is domiciled in the same district? who can make (one of the number requisite to form) a schism.’

2. ‘There is the expression, Lord, “schism in the Samgha.” How much, Lord, does it require to constitute a schism in the Samgha ?’

‘They put forth*, Up4li, what is not Dhamma as Dhamma (1), or what is Dhamma as _ not- Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not Vinaya (4), or what has not been taught and spoken by the Tath4gata as taught and spoken by him (5), or what has been taught and spoken by the Tath4gata as not taught

* That is, stated shortly, it requires the breaking up of a body of at the least nine Bhikkhus to make a schism.

* Pakatatto sam4na-samvasako sam4na-simfya /hito. On the two last of these expressions, see our notes on Mahdvagga IX, 4, 8. The first is there wrongly rendered, and should be translated as it is here; see the frequent passages in which the word occurs (e.g. Kullavagga I, 5,1; I,6,1; I, 27,1; Il, 1, &, where we have rendered it shortly ‘a regular Bhikkhu’).

5 The first ten of the following list recur word for word in the Anguttara Nik4ya I, 11, 1-20 (Adhammédi-vagga), and the whole eighteen above in the Mahavagga X, 5, 4, 5.

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5 The first ten of the following list recur word for word in the Anguttara Nik4ya I, 11, 1-20 (Adhammédi-vagga), and the whole eighteen above in the Mahavagga X, 5, 4, 5.

p. 267

and spoken by him (6), or what has not been practised by the TathAgata as practised by him (7), or what has been practised by the Tathdgata as not practised by him (8), or what has not been ordained by the Tath4gata as ordained by him (9), or what has been ordained by the Tath4gata as not ordained by him (10), or what is no offence as an offence (11), or what is an offence as no offence (12), or what is a slight offence to be a grievous offence (13), or what is a grievous offence to be a slight offence (14), or what is (a rule regarding) an offence to which there is an atonement as without atonement (15), or what is (a rule regarding) an offence to which there is no atonement as admitting of atonement (16), or what is a grave offence as not a grave offence (17), or what is not a grave offence as a grave offence (18). In these Eighteen Points they hinder and mislead (their followers) !, and perform independently Uposatha, and Pavdran4, and (official) acts of the Samgha. So much, Upiali, does it require to constitute a schism in the Samgha.’

3. ‘There is the expression, Lord, “ concord in the Samgha.” What, Lord, does it require to constitute concord in the Samgha ?’

‘They put forth, Up4li, what is not Dhamma as not Dhamma’ (and so on through the Eighteen Points down to the end).

#4. ‘To what (result of Karma), Lord, does that

? Both the exact P4li form and the interpretation of these terms are uncertain. Buddhaghosa’s notes will be found at p. 325 of H. O.’s edition of the text, and most probably we should there read parisam in both cases.

* On the whole of the following section, compare above, VII, 3, 16, where much of the phraseology recurs.

p. 5

man give rise who brings about a schism in the Samgha when it is in concord ?’

‘He gives rise, Up4li, to a fault (the result of which) endures for a Kalpa, and for a Kalpa is he boiled in Niraya.’

“ He who breaks up the Samgha is (doomed) to remain for a Kalpa in states of suffering and woe?.

He who delights in party (strife), and adheres not to the Dhamma, is cut off from Arahatship :

Having broken up the Samgha when it was at peace he is boiled for a Kalpa in Niraya.”

‘To what (result of Karma), Lord, does that man give rise who brings about reconciliation in the Samgha when it has been split up ?’

‘He gives rise, Upali, to the highest merit, and for a Kalpa is he happy in heaven.

“Blessed is concord in the Samgha, and the support of those who are at peace!

He who delights in peace, adhering to the
Dhamma, is not cut off from Arahatship :
On reconciling the Samgha, when it was at strife,

he is happy for a Kalpa in heaven.’

“Blessed is concord in the Samgha, and the support of those who are at peace!

He who delights in peace, adhering to the
Dhamma, is not cut off from Arahatship :
On reconciling the Samgha, when it was at strife,

he is happy for a Kalpa in heaven.’

5. ‘Can it be, Lord, that one who breaks up the Samgha is irretrievably (doomed) to remain for a Kalpa in states of suffering and woe ?’

‘Yes, Upali, that can be.’

‘Can it be, Lord, that one who breaks up the Samgha is not doomed to be reborn in states either of suffering or of woe; that he is not doomed to remain so in such states for a Kalpa; and that he (his position) is not irretrievable ?’

‘Yes, Upali, that can be.’

1 On this line see our note above on VII, 4, 7.

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‘Who then, Lord, [comes under the first head ?]’

‘In case, Up4li, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his opinion and his approval and his pleasure and his intention? (to what he says and does); and in belief that the doctrine (he propounds) is against the Dhamma, and that the schism resulting therefrom would be against the Dhamma?*; and makes publication thereof’, giving out tickets, and saying, “Take this (voting-ticket): approve this (opinion)‘. This is Dhamma; this is Vinaya; this is the teaching of the Master,”—a’man, Upali, who thus divides the Samgha, is irretrievably doomed to remain for a Kalpa in states of suffering and woe.’

[The above paragraph is then repeated in full, reading successively for ‘in belief that the doctrine (he propounds) is against the Dhamma, and the schism resulting therefrom would be against the Dhamma, each of the following clauses :—

(6) . . . in belief that the doctrine is against the Dhamma, but that the schism resulting therefrom would be in-accordance with the Dhamma .. .

'Vinidhaya disfhim, vinidhéya khantim, vinidhaya rukim, vinidhaya bhavam. These expressions all recur in the Sutta-vibhanga, Paéittiya I, 2, 2 and following sections, where the question at issue is whether an erroneous statement is, or is not, a conscious lie. The meaning of the whole is clear, though each of the words is used in a rather uncommon sense. On khanti, compare di//Ze sute khantim akubbam4no (of the Arahat) at Sutta Nipata IV, 13, 3, and the standing use of the verb khamati, at the end of the Kammavd4AAs.

* Bhede adhamma-di/shi; literally, ‘in the schism (there will be) doctrine that is against the Dhamma.’

* Anuss4veti, which is here equivalent to the technical ‘ publication’ required in the English law of libel and slander.

* See the note above on VII, 4, 1.

p. 6

(c) . .. in belief that. the doctrine is against the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not...

(zd)... in belief that the doctrine is in accordance with the Dhamma, but that the schism resulting therefrom would be against the Dhamma .. .