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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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] R 242 KULLAVAGGA, VII, 3, 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 ?’ VII, 3, 7- DISSENSIONS IN THE ORDER. 243 ‘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!’
26. 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 2 244 EULLAVAGGA. VI, 3,7. 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.
3And 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. VIL, 3, 9 DISSENSIONS IN THE ORDER. 245 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,. 246 KULLAVAGGA. VII, 3, 10. 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
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 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] R 242 KULLAVAGGA, VII, 3, 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 ?’ VII, 3, 7- DISSENSIONS IN THE ORDER. 243 ‘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!’
26. 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 2 244 EULLAVAGGA. VI, 3,7. 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.
3And 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. VIL, 3, 9 DISSENSIONS IN THE ORDER. 245 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,. 246 KULLAVAGGA. VII, 3, 10. 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
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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