Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And he went to Bhaddiya, and called him [in those words]. 6. ‘ Very well,’ said the venerable Bhaddiya, in translated by Rh. D. in ‘Buddhist Suttas from the Pali,’ S. B.E., vol. xi, p. 214, and the fourfold Iddhi of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here referred to may be the former of these two, though that list does not include the power ascribed to Devadatta in the next chapter. At Gataka I, 140, the expression of our text here is replaced by gh&na, though the account there is otherwise the same. It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with the standing epithet, ‘ venerable,’ always used of the other members of the Order, even when they are represented to have been of bad character. 1 The following incident, with a summary of the preceding sections, forms the introductory story to the roth Gataka (Rh. D.’s ‘Buddhist Birth Stories,’ i. pp. 190-193). The legend may have first arisen as an explanation of the name Bhaddiya, which means ‘ the fortunate one.’ 232 KULLAVAGGA. VIT, 1, 6. assent to that Bhikkhu; and he came to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the Blessed One said to the venerable Bhaddiya : ‘Is it true, as they say, that you Bhaddiya, when retired into the forest to the foot of a tree, into solitude, have given utterance over and over again to this ecstatic exclamation, “O happiness! O happiness!” What circumstance was it, O Bhaddiya, that you had in your mind when you acted thus ?’ ‘Formerly, Lord, when I was a king, I had a guard completely provided both within and without my private apartments, both within and-without the town, and within the (borders of my) country. Yet though, Lord, I was thus guarded and protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even when in the forest, at the foot of a tree, in solitude, I am without fear or anxiety, trustful and not alarmed; I dwell at ease, subdued?, secure?, with mind as peaceful as an antelope’s*. It was when calling this fact to mind, Lord, that I gave utterance over and over again to that cry, “O happiness! O happiness!”’ Then the Blessed One, on hearing that, gave utterance at that time to this song: 1 Pannalomo. See our note 2 on Xullavagga I, 6, 1 (above, vol. ii, p. 339). * Paradavutto. This is the reading of the Sinhalese MS., and is the correct one. See Oldenberg’s note at p. 363 of the edition of the text. Our translation is conjectural. ® Migabhfttena etas4. The meaning of miga in this phrase is not certain ; and the figure may be drawn from the careless mind of any animal in its natural state. We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhAgo s&sane anabhirato, at Gataka I, 303, 6. VI, 2, 1. DISSENSIONS IN THE ORDER. 233
2We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhAgo s&sane anabhirato, at Gataka I, 303, 6. VI, 2, 1. DISSENSIONS IN THE ORDER. 233 ‘The man who harbours no harsh thoughts within him, Who cares not whether things are thus or thus, His state of joy, freedom from grief or care, The very gods obtain not to behold!’ 2. 1. Now when the Blessed One had stayed at Anupiy4 as long as he thought fit, he set out on his journey towards Kosambt. And journeying straight on he arrived in due course at Kosambt, and there, at Kosambt, he stayed at the Ghosita Ardma, Now the following thought occurred to Devadatta, when he had retired into solitude, and was plunged in meditation : ‘Whom now! can I so gain over that, he being well pleased with me, much gain and honour may result to me? And it occurred to him, ‘Now this prince Agdtasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honour will result.’ Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed, for Ragagaha; and in due course he arrived at Ragagaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince Agatasattu®, Then was 1 In the text, for kin nu read kam nu. * This taking upon oneself another shape is not one of the powers of Iddhi included in the first list referred to at note 5, Pp. 230. 234 KULLAVAGGA. VIT, 2, 2. prince AgAtasattu terrified, and startled, and anxious, and alarmed. And Devadatta said to prince Agdtasattu, ‘Are you afraid of me, O prince ?’ ‘Yes, 1am. Who are you ?’ ‘I am Devadatta.’ ‘If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.’ Then Devadatta, laying aside the form of the child, appeared there before prince Agatasattu with his inner and outer robes on, and with his bowl in his hand. And prince Ag&tasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes. Then there arose in Devadatta’s mind, possessed and vanquished by gain and hospitality and fame}, some such thought as this: ‘It is I who ought to lead the Bhikkhu-samgha.’ And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi. 2. Nowat that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggallana, had just died, and had appeared again in a certain spiritual body?, possessed of a personality as large as two or three of the common rice-fields of a Magadha village, and yet so constituted® that he was * Compare Mahfvagga V, 1, 22, on this expression. Also below, § 5.
3Also below, § 5. * Afifwataram manomayam kayam upapanno. Perhaps ‘in a mode of existence in which his body was changeable at will.’ (See Childers, sub voce manomayo.) * Attabhavo, See IX, 1, 3. VIT, 2, 3. DISSENSIONS IN THE ORDER. 235 not in the way either of himself or of others’. And this celestial being, Kakudha, went to the venerable Moggallana, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggallana [of the thought that had arisen in Devadatta’s mind, and of the result thereof], And when he had told him, he bowed down before the venerable Moggallana, and keeping him on his right side as he passed him, he vanished away. And the venerable Moggallana went to the place where the Blessed One was, and told him [the whole matter] ?. ‘What then, Moggallana, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise *?’ ‘I have, Lord.’ ‘Keep that saying, Moggallana, secret; keep that saying secret. Even now that foolish man will himself make himself known. 3%. ‘There are, Moggallana, these five kinds of teachers now existing in the world. What are the five ? ; ‘In the first place, Moggallana, there is one kind of teacher whose conduct not being pure, he yet ‘ Vy4badheti. He could occupy the same space as other beings without incommoding them. The word occurs in the same sense in the passage quoted from Buddhaghosa in Rh. D.’s note 1 on the Maha-parinibbana Sutta V, 10, but originally occurring in the Anguttara Nikaya. * The last paragraph is here repeated in the text. * On the use here of Aetas4 eto parikfa, compare Maha-parinibbana Sutta I, 16, 17. ‘ The following two sections are repeated below, VII, 3, 10, to all the Bhikkhus, 236 KULLAVAGGA. VII, 2, 4. gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, “If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that is displeasing to him? And besides he is honoured with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do.” Such a teacher, Moggallana, do his disciples protect in respect of his own conduct. And being as he is, he expects! 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, _¢
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And he went to Bhaddiya, and called him [in those words]. 6. ‘ Very well,’ said the venerable Bhaddiya, in translated by Rh. D. in ‘Buddhist Suttas from the Pali,’ S. B.E., vol. xi, p. 214, and the fourfold Iddhi of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here referred to may be the former of these two, though that list does not include the power ascribed to Devadatta in the next chapter. At Gataka I, 140, the expression of our text here is replaced by gh&na, though the account there is otherwise the same. It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with the standing epithet, ‘ venerable,’ always used of the other members of the Order, even when they are represented to have been of bad character. 1 The following incident, with a summary of the preceding sections, forms the introductory story to the roth Gataka (Rh. D.’s ‘Buddhist Birth Stories,’ i. pp. 190-193). The legend may have first arisen as an explanation of the name Bhaddiya, which means ‘ the fortunate one.’ 232 KULLAVAGGA. VIT, 1, 6. assent to that Bhikkhu; and he came to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the Blessed One said to the venerable Bhaddiya : ‘Is it true, as they say, that you Bhaddiya, when retired into the forest to the foot of a tree, into solitude, have given utterance over and over again to this ecstatic exclamation, “O happiness! O happiness!” What circumstance was it, O Bhaddiya, that you had in your mind when you acted thus ?’ ‘Formerly, Lord, when I was a king, I had a guard completely provided both within and without my private apartments, both within and-without the town, and within the (borders of my) country. Yet though, Lord, I was thus guarded and protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even when in the forest, at the foot of a tree, in solitude, I am without fear or anxiety, trustful and not alarmed; I dwell at ease, subdued?, secure?, with mind as peaceful as an antelope’s*. It was when calling this fact to mind, Lord, that I gave utterance over and over again to that cry, “O happiness! O happiness!”’ Then the Blessed One, on hearing that, gave utterance at that time to this song: 1 Pannalomo. See our note 2 on Xullavagga I, 6, 1 (above, vol. ii, p. 339). * Paradavutto. This is the reading of the Sinhalese MS., and is the correct one. See Oldenberg’s note at p. 363 of the edition of the text. Our translation is conjectural. ® Migabhfttena etas4. The meaning of miga in this phrase is not certain ; and the figure may be drawn from the careless mind of any animal in its natural state. We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhAgo s&sane anabhirato, at Gataka I, 303, 6. VI, 2, 1. DISSENSIONS IN THE ORDER. 233
2We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhAgo s&sane anabhirato, at Gataka I, 303, 6. VI, 2, 1. DISSENSIONS IN THE ORDER. 233 ‘The man who harbours no harsh thoughts within him, Who cares not whether things are thus or thus, His state of joy, freedom from grief or care, The very gods obtain not to behold!’ 2. 1. Now when the Blessed One had stayed at Anupiy4 as long as he thought fit, he set out on his journey towards Kosambt. And journeying straight on he arrived in due course at Kosambt, and there, at Kosambt, he stayed at the Ghosita Ardma, Now the following thought occurred to Devadatta, when he had retired into solitude, and was plunged in meditation : ‘Whom now! can I so gain over that, he being well pleased with me, much gain and honour may result to me? And it occurred to him, ‘Now this prince Agdtasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honour will result.’ Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed, for Ragagaha; and in due course he arrived at Ragagaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince Agatasattu®, Then was 1 In the text, for kin nu read kam nu. * This taking upon oneself another shape is not one of the powers of Iddhi included in the first list referred to at note 5, Pp. 230. 234 KULLAVAGGA. VIT, 2, 2. prince AgAtasattu terrified, and startled, and anxious, and alarmed. And Devadatta said to prince Agdtasattu, ‘Are you afraid of me, O prince ?’ ‘Yes, 1am. Who are you ?’ ‘I am Devadatta.’ ‘If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.’ Then Devadatta, laying aside the form of the child, appeared there before prince Agatasattu with his inner and outer robes on, and with his bowl in his hand. And prince Ag&tasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes. Then there arose in Devadatta’s mind, possessed and vanquished by gain and hospitality and fame}, some such thought as this: ‘It is I who ought to lead the Bhikkhu-samgha.’ And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi. 2. Nowat that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggallana, had just died, and had appeared again in a certain spiritual body?, possessed of a personality as large as two or three of the common rice-fields of a Magadha village, and yet so constituted® that he was * Compare Mahfvagga V, 1, 22, on this expression. Also below, § 5.
3Also below, § 5. * Afifwataram manomayam kayam upapanno. Perhaps ‘in a mode of existence in which his body was changeable at will.’ (See Childers, sub voce manomayo.) * Attabhavo, See IX, 1, 3. VIT, 2, 3. DISSENSIONS IN THE ORDER. 235 not in the way either of himself or of others’. And this celestial being, Kakudha, went to the venerable Moggallana, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggallana [of the thought that had arisen in Devadatta’s mind, and of the result thereof], And when he had told him, he bowed down before the venerable Moggallana, and keeping him on his right side as he passed him, he vanished away. And the venerable Moggallana went to the place where the Blessed One was, and told him [the whole matter] ?. ‘What then, Moggallana, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise *?’ ‘I have, Lord.’ ‘Keep that saying, Moggallana, secret; keep that saying secret. Even now that foolish man will himself make himself known. 3%. ‘There are, Moggallana, these five kinds of teachers now existing in the world. What are the five ? ; ‘In the first place, Moggallana, there is one kind of teacher whose conduct not being pure, he yet ‘ Vy4badheti. He could occupy the same space as other beings without incommoding them. The word occurs in the same sense in the passage quoted from Buddhaghosa in Rh. D.’s note 1 on the Maha-parinibbana Sutta V, 10, but originally occurring in the Anguttara Nikaya. * The last paragraph is here repeated in the text. * On the use here of Aetas4 eto parikfa, compare Maha-parinibbana Sutta I, 16, 17. ‘ The following two sections are repeated below, VII, 3, 10, to all the Bhikkhus, 236 KULLAVAGGA. VII, 2, 4. gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, “If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that is displeasing to him? And besides he is honoured with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do.” Such a teacher, Moggallana, do his disciples protect in respect of his own conduct. And being as he is, he expects! 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, _¢
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.