Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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. 252 KULLAVAGGA., VIT, 3, 14. “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.
2* 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. VII, 3, 16. DISSENSIONS IN THE ORDER. 253 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 evil 254 ; KULLAVAGGA. VII, 3, 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.’
3‘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) VIL, 3, 17. DISSENSIONS IN THE ORDER. | 255 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. 256 KULLAVAGGA. VII, 4, 1 4
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.
1(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. 252 KULLAVAGGA., VIT, 3, 14. “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.
2* 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. VII, 3, 16. DISSENSIONS IN THE ORDER. 253 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 evil 254 ; KULLAVAGGA. VII, 3, 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.’
3‘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) VIL, 3, 17. DISSENSIONS IN THE ORDER. | 255 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. 256 KULLAVAGGA. VII, 4, 1 4
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.