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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to 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,’ VIT, 2, 5. DISSENSIONS IN THE ORDER. 237 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. 238 KULLAVAGGA. VII, 3, 1. ‘Honour destroys the evil man, just as its foal destroys the young she-mule.’ Here endeth the First Portion for Recitation. 3.
2_ * Because she would die if she did. On assatari, compare above, VI, 4, 3, and our note there. 238 KULLAVAGGA. VII, 3, 1. ‘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, VII, 3, 2. DISSENSIONS IN THE ORDER. 239 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.)
3The 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. 240 KULLAVAGGA. VII, 3, 3- 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. VIT, 3, 4- DISSENSIONS IN THE ORDER. 241 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 ?’
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.
1to 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,’ VIT, 2, 5. DISSENSIONS IN THE ORDER. 237 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. 238 KULLAVAGGA. VII, 3, 1. ‘Honour destroys the evil man, just as its foal destroys the young she-mule.’ Here endeth the First Portion for Recitation. 3.
2_ * Because she would die if she did. On assatari, compare above, VI, 4, 3, and our note there. 238 KULLAVAGGA. VII, 3, 1. ‘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, VII, 3, 2. DISSENSIONS IN THE ORDER. 239 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.)
3The 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. 240 KULLAVAGGA. VII, 3, 3- 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. VIT, 3, 4- DISSENSIONS IN THE ORDER. 241 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 ?’
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.
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