Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On 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, VU, 3, 11. DISSENSIONS IN THE ORDER. 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. 248 KULLAVAGGA, VII, 3, 12. ‘Even so, Sir, said those elephant-keepers in assent to Devadatta.
2See 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. 248 KULLAVAGGA, VII, 3, 12. ‘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. VI, 3, 12. DISSENSIONS IN THE ORDER. 249 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.
3And 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). 250 KULLAVAGGA. VII, 3, 13. 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. VII, 3, 14. DISSENSIONS IN THE ORDER. 251 (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 +.’
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.
1On 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, VU, 3, 11. DISSENSIONS IN THE ORDER. 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. 248 KULLAVAGGA, VII, 3, 12. ‘Even so, Sir, said those elephant-keepers in assent to Devadatta.
2See 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. 248 KULLAVAGGA, VII, 3, 12. ‘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. VI, 3, 12. DISSENSIONS IN THE ORDER. 249 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.
3And 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). 250 KULLAVAGGA. VII, 3, 13. 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. VII, 3, 14. DISSENSIONS IN THE ORDER. 251 (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 +.’
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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