Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And that produced in them 1 The last three lines have occurred word for word in Mahfvagga VI, 20, 2. * Samkhaditv&. Compare the use of this word at Gataka I, 507. VII, 4, 6. DISSENSIONS IN THE ORDER. 261 neither beauty nor strength; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me. ‘Like the elephant calf who eateth mud in imitation of the great beast? That shakes the earth, and eats the lotus plant, and watches through the night among the waters?— So will he, poor creature, die that emulateth me.’ 6. ‘A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And whatare the eight? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary. ‘Sariputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&c., as in last paragraph) ? ‘He who on entering a company that is violent of speech, 1 Mah4-varaha. At Abhidhanappadtpika, verse 1115, varaha is said to mean ‘ elephant’ as well as ‘boar ;’ and so here Buddhaghosa says Mah4-var4hassa mah4-ndgassa. As this explanation possibly rests only on such passages as the present, we have chosen an ambiguous rendering. 3 Nadisu gaggato ti. Ettha so kira hatthi-nigo sdyanhasamayam tam nadi-ndmakam pokkharanim ogdhetv4 kilanto sabbarattim vitindimesi galikam karoti. Tena vuttam nadisu gaggato ti (B.). 262 KULLAVAGGA. VII, 4, 7. Fears not, forgoes no word, disguises not his message, Is unambiguous in what he says, and being questioned angers not, Of such is surely the Bhikkhu worthy to go on a mission 1.’ 7. ‘ Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions®, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe*. And what are the eight? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honour, by want of honour, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably (doomed to) remain fora Kalpa in states of suffering and woe. ‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or 1 On these lines compare some similar expressions at Mahavagga X, 6, 3.
2‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or 1 On these lines compare some similar expressions at Mahavagga X, 6, 3. * Asaddhamma. It is very difficult to find a proper rendering for this ‘expression. Dhamma here means, no doubt, ‘ quality,’ ‘condition’ (as it does in the title of the Sanskrit work Saddharmapusdarika, unhappily rendered by Burnouf, ‘ Lotus de la bonne loi’). But the details of the various particulars suggest rather the rendering ‘ surrounding occurrences’ or ‘ matters,’ for they are objective, external, and not (or only incidentally and secondarily) subjective, internal. -3 Ap4yiko nerayiko. ‘Liable to re-birth in ap4ya and in niraya.’ Of these the former includes the latter, and also the states of being an animal, a disembodied ghost (peta), oran asura. Hell, though a convenient, is a misleading translation of the latter of the two words, for the reasons given by Rh. D. on Mahé-parinibbana Sutta I, 23. All the expressions used here recur below at VII, 5, 4. VIT, 4) 7 DISSENSIONS IN THE ORDER. 263 dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason'? For as much, O Bhikkhus, that bad influences (Asavas) arise, full of vexation and distress 2, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that ’may accrue to us. And thus, O Bhikkhus, should you train yourselves. ‘ There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvaza or Arahatship) because he had already attained to some lesser thing*®. These are the three (&c., as before).’ 1 Kim (read kam) atthavasam pafikka. So also above, Mah4vagga VIII, 15,7; Kullavagga VII, 1, 6, and in the Mahéparinibbina Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text. *Vighata-pari/aha. This isa standing epithet of the Asavas, recurring, for instance, many times in the Sabbdsava Sutta, §§ 18- 37 (Rh. D.’s ‘ Buddhist Suttas,’ pp. 302 and following). The word ‘influence,’ here chosen as a rendering for 4sava, is suggested by Dr. Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of 4sava, and requires, therefore, to be supplemented by some epithet.
3Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of 4sava, and requires, therefore, to be supplemented by some epithet. * Oramattakena visesddhigamena antar&a vosinam ApAdi. On this phrase, which recurs in full in the Mah4-parinib- 264 KULLAVAGGA. VIT, 4, 8. 8. “Verily! let no wicked desire whatever arise within you! Know rather from this what is the outcome thereof. - ‘Known was he as wise, reputed to be trained ; Aglow with glory did Devadatta stand’ (thus have I heard). He gave himself to vanity, to attacking! the Tathagata : He fell into the Aviéi hell, guarded fourfold and terrible’. The injurer of the good, of the man who does no wrong, Him sin pervades, the man of cruel heart, and void of love. Though one should think the ocean to befoul with but one poison pot, Yet could he not befoul it, for awful® is the sea, and great ; Just so though one should injure the Tathagata by words,— bana Sutta I, 7, see Buddhaghosa’s note there, quoted by Rh. D., ‘Buddhist Suttas, p. 7 The ‘lesser thing’ here referred to is doubtless the pothugganika iddhi mentioned above in § 4. ? Anukinno 4sagganam. On the former of these two words the passages at Dipavamsa I, 18, and GAtaka I, 20 (verse 126), and below, VII, 5, 2 = Mahavagga X, 5, 4, may be referred to. The latter seems to bear the same relation to 4sddana, ‘attack,’ as vikubbana does to vikaraza. Buddhaghosa’s notes (text, Pp. 325) presuppose different readings of both words. * ‘Guarded fourfold’ is katudv4ram, that is, ‘having gates and the ramparts (through which they pass) on all four sides.’ On the general sentiment of these stanzas, and especially of this line, compare the Kokdaliya Sutta in the Sutta Nipata (III, 10). * Bhasmé is explained by Buddhaghosa as equal to bhay4nako, VII, 5, 1. DISSENSIONS IN THE ORDER. 265 That perfect one, that peaceful heart,—against him the words would not avail. Let the wise Bhikkhu make a friend of, and resort to him By following whose way he will come to the end of griefs!” 5. 1. Now the venerable Updli went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Up4li said to the Blessed One: ‘The expressions, Lord, “disunion in the Samgha,” and “schism in the Samgha,” are used?. How much, Lord, goes to make disunion and not schism in the Samgha, and how much goes to make both disunion and schism in the Samgha ?’ ‘If one is on one side, Upali, and two on the other side, and a fourth makes a formal proposition, and gives them voting-tickets, saying, “This is according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master. Take this (ticket) and give your sanction to this (opinion)”—then this, Up4li, is disunion in the Samgha, and not schism.
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 that produced in them 1 The last three lines have occurred word for word in Mahfvagga VI, 20, 2. * Samkhaditv&. Compare the use of this word at Gataka I, 507. VII, 4, 6. DISSENSIONS IN THE ORDER. 261 neither beauty nor strength; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me. ‘Like the elephant calf who eateth mud in imitation of the great beast? That shakes the earth, and eats the lotus plant, and watches through the night among the waters?— So will he, poor creature, die that emulateth me.’ 6. ‘A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And whatare the eight? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary. ‘Sariputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&c., as in last paragraph) ? ‘He who on entering a company that is violent of speech, 1 Mah4-varaha. At Abhidhanappadtpika, verse 1115, varaha is said to mean ‘ elephant’ as well as ‘boar ;’ and so here Buddhaghosa says Mah4-var4hassa mah4-ndgassa. As this explanation possibly rests only on such passages as the present, we have chosen an ambiguous rendering. 3 Nadisu gaggato ti. Ettha so kira hatthi-nigo sdyanhasamayam tam nadi-ndmakam pokkharanim ogdhetv4 kilanto sabbarattim vitindimesi galikam karoti. Tena vuttam nadisu gaggato ti (B.). 262 KULLAVAGGA. VII, 4, 7. Fears not, forgoes no word, disguises not his message, Is unambiguous in what he says, and being questioned angers not, Of such is surely the Bhikkhu worthy to go on a mission 1.’ 7. ‘ Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions®, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe*. And what are the eight? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honour, by want of honour, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably (doomed to) remain fora Kalpa in states of suffering and woe. ‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or 1 On these lines compare some similar expressions at Mahavagga X, 6, 3.
2‘It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or 1 On these lines compare some similar expressions at Mahavagga X, 6, 3. * Asaddhamma. It is very difficult to find a proper rendering for this ‘expression. Dhamma here means, no doubt, ‘ quality,’ ‘condition’ (as it does in the title of the Sanskrit work Saddharmapusdarika, unhappily rendered by Burnouf, ‘ Lotus de la bonne loi’). But the details of the various particulars suggest rather the rendering ‘ surrounding occurrences’ or ‘ matters,’ for they are objective, external, and not (or only incidentally and secondarily) subjective, internal. -3 Ap4yiko nerayiko. ‘Liable to re-birth in ap4ya and in niraya.’ Of these the former includes the latter, and also the states of being an animal, a disembodied ghost (peta), oran asura. Hell, though a convenient, is a misleading translation of the latter of the two words, for the reasons given by Rh. D. on Mahé-parinibbana Sutta I, 23. All the expressions used here recur below at VII, 5, 4. VIT, 4) 7 DISSENSIONS IN THE ORDER. 263 dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason'? For as much, O Bhikkhus, that bad influences (Asavas) arise, full of vexation and distress 2, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that ’may accrue to us. And thus, O Bhikkhus, should you train yourselves. ‘ There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvaza or Arahatship) because he had already attained to some lesser thing*®. These are the three (&c., as before).’ 1 Kim (read kam) atthavasam pafikka. So also above, Mah4vagga VIII, 15,7; Kullavagga VII, 1, 6, and in the Mahéparinibbina Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text. *Vighata-pari/aha. This isa standing epithet of the Asavas, recurring, for instance, many times in the Sabbdsava Sutta, §§ 18- 37 (Rh. D.’s ‘ Buddhist Suttas,’ pp. 302 and following). The word ‘influence,’ here chosen as a rendering for 4sava, is suggested by Dr. Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of 4sava, and requires, therefore, to be supplemented by some epithet.
3Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of 4sava, and requires, therefore, to be supplemented by some epithet. * Oramattakena visesddhigamena antar&a vosinam ApAdi. On this phrase, which recurs in full in the Mah4-parinib- 264 KULLAVAGGA. VIT, 4, 8. 8. “Verily! let no wicked desire whatever arise within you! Know rather from this what is the outcome thereof. - ‘Known was he as wise, reputed to be trained ; Aglow with glory did Devadatta stand’ (thus have I heard). He gave himself to vanity, to attacking! the Tathagata : He fell into the Aviéi hell, guarded fourfold and terrible’. The injurer of the good, of the man who does no wrong, Him sin pervades, the man of cruel heart, and void of love. Though one should think the ocean to befoul with but one poison pot, Yet could he not befoul it, for awful® is the sea, and great ; Just so though one should injure the Tathagata by words,— bana Sutta I, 7, see Buddhaghosa’s note there, quoted by Rh. D., ‘Buddhist Suttas, p. 7 The ‘lesser thing’ here referred to is doubtless the pothugganika iddhi mentioned above in § 4. ? Anukinno 4sagganam. On the former of these two words the passages at Dipavamsa I, 18, and GAtaka I, 20 (verse 126), and below, VII, 5, 2 = Mahavagga X, 5, 4, may be referred to. The latter seems to bear the same relation to 4sddana, ‘attack,’ as vikubbana does to vikaraza. Buddhaghosa’s notes (text, Pp. 325) presuppose different readings of both words. * ‘Guarded fourfold’ is katudv4ram, that is, ‘having gates and the ramparts (through which they pass) on all four sides.’ On the general sentiment of these stanzas, and especially of this line, compare the Kokdaliya Sutta in the Sutta Nipata (III, 10). * Bhasmé is explained by Buddhaghosa as equal to bhay4nako, VII, 5, 1. DISSENSIONS IN THE ORDER. 265 That perfect one, that peaceful heart,—against him the words would not avail. Let the wise Bhikkhu make a friend of, and resort to him By following whose way he will come to the end of griefs!” 5. 1. Now the venerable Updli went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Up4li said to the Blessed One: ‘The expressions, Lord, “disunion in the Samgha,” and “schism in the Samgha,” are used?. How much, Lord, goes to make disunion and not schism in the Samgha, and how much goes to make both disunion and schism in the Samgha ?’ ‘If one is on one side, Upali, and two on the other side, and a fourth makes a formal proposition, and gives them voting-tickets, saying, “This is according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master. Take this (ticket) and give your sanction to this (opinion)”—then this, Up4li, is disunion in the Samgha, and not schism.
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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