Cullavagga - Seventh Khandhaka: Chapter 5

1. Now the venerable Upâli 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
Upâli said to the Blessed One: 'The expressions, Lord, "disunion in the Samgha,"
and "schism in the Samgha," are used 1. 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, Upâli, 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,
Upâli, is disunion in the Samgha, and not schism.
If, Upâli, two are on one side, and other two are on the other side, and a fifth
. . . . (and so on up to) and an eighth tell them something (etc., as
before)--then this, Upâli, is disunion in the Samgha, and not schism.
'If, Upâli, four are on one side, and other four
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are on the other side, and a ninth tell them (&c., as before)--then this, Upâli,
is both disunion in the Samgha, and it is schism 1.
(A separation) of nine, Upâli, or of more than nine, is both disunion in the
Samgha, and it is schism.
'A Bhikkhunî, Upâli, cannot make (one of the requisite number to cause) a
schism, though she may help to produce a schism--nor a woman novice, nor a
Sâmanera, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who
is in full possession of all his privileges, and belongs to the same communion,
and is domiciled in the same district 2 who can make (one of the number
requisite to form) a schism.'
2. 'There is the expression, Lord, "schism in the Samgha." How much, Lord, does
it require to constitute a schism in the Samgha?'
'They put forth 3, Upâli, what is not Dhamma as Dhamma (1), or what is Dhamma as
not Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not
Vinaya (4), or what has not been taught and spoken by the Tathâgata as taught
and spoken by him (5), or what has been taught and spoken by the Tathâgata as
not taught
p. 267
and spoken by him (6), or what has not been practised by the Tathâgata as
practised by him (7), or what has been practised by the Tathâgata as not
practised by him (8), or what has not been ordained by the Tathâgata as ordained
by him (9), or what has been ordained by the Tathâgata as not ordained by him
(10), or what is no offence as an offence (11), or what is an offence as no
offence (12), or what is a slight offence to be a grievous offence (13), or what
is a grievous offence to be a slight offence (14), or what is (a rule regarding)
an offence to which there is an atonement as without atonement (15), or what is
(a rule regarding) an offence to which there is no atonement as admitting of
atonement (16), or what is a grave offence as not .a grave offence (17), or what
is not a grave offence as a grave offence (18). In these Eighteen Points they
hinder and mislead (their followers) 1, and perform independently Uposatha, and
Pavâranâ, and (official) acts of the Samgha. So much, Upâli, does it require to
constitute a schism in the Samgha.'
3. 'There is the expression, Lord, "concord in the Samgha." What, Lord, does it
require to constitute concord in the Samgha?'
'They put forth, Upâli, what is not Dhamma as not Dhamma (and so on through the
Eighteen Points down to the end).
24. 'To what (result of Karma), Lord, does that
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man give rise who brings about a schism in the Samgha when it is in concord?'
'He gives rise, Upâli, to a fault (the result of which) endures for a Kalpa, and
for a Kalpa is he boiled in Niraya.'
"He who breaks up the Samgha is (doomed) to remain for a Kalpa in states of
suffering and woe 1.
He who delights in party (strife), and adheres not to the Dhamma, is cut off
from Arahatship:
Having broken up the Samgha when it was at peace he is boiled for a Kalpa in
Niraya."
'To what (result of Karma), Lord, does that man give rise who brings about
reconciliation in the Samgha when it has been split up?'
'He gives rise, Upâli, to the highest merit, and for a Kalpa is he happy in
heaven.
"Blessed is concord in the Samgha, and the support of those who are at peace!
He who delights in peace, adhering to the Dhamma, is not cut off from
Arahatship:
On reconciling the Samgha, when it was at strife, he is happy for a Kalpa in
heaven."'
5. 'Can it be, Lord, that one who breaks up the Samgha is irretrievably (doomed)
to remain for a Kalpa in states of suffering and woe?'
'Yes, Upâli, that can be.'
'Can it be, Lord, that one who breaks up the Samgha is not doomed to be reborn
in states either of suffering or of woe; that he is not doomed to remain so in
such states for a Kalpa; and that he (his position) is not irretrievable?'
'Yes, Upâli, that can be.'
p. 269
'Who then, Lord, [comes under the first head?]'
'In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his
opinion and his approval and his pleasure and his intention 1 (to what he says
and does); and in belief that the doctrine (he propounds) is against the Dhamma,
and that the schism resulting therefrom would be against the Dhamma 2; and makes
publication thereof 3, giving out tickets, and saying, "Take this
(voting-ticket): approve this (opinion) 4. This is Dhamma; this is Vinaya; this
is the teaching of the Master,"--a man, Upâli, who thus divides the Samgha, is
irretrievably doomed to remain for a K al pa in states of suffering and woe.'
[The above paragraph is then repeated in full, reading successively for 'in
belief that the doctrine (he propounds) is against the Dhamma, and the schism
resulting therefrom would be against the Dhamma,' each of the following
clauses:--
(b) . . . in belief that the doctrine is against the Dhamma, but that the schism
resulting therefrom would be in accordance with the Dhamma . . .
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(c) . . . in belief that the doctrine is against the Dhamma, but in uncertainty
whether the schism resulting therefrom would be against the Dhamma or not . . .
(d) . . . in belief that the doctrine is in accordance with the Dhamma, but that
the schism resulting therefrom would be against the Dhamma . . .
(e) . . . in belief that the doctrine is in accordance with the Dhamma, but in
uncertainty whether the schism resulting therefrom would be against the Dhamma
or not . . .
(f) . . . in uncertainty whether the doctrine is against the Dhamma or not, but
in the belief that the schism resulting therefrom would be against the Dhamma .
. .
(g) . . . in uncertainty whether the doctrine is against the Dhamma or not, and
in the belief that the schism resulting therefrom would be against the Dhamma .
. .
(h) . . . in uncertainty whether the doctrine would be against the Dhamma, and
in uncertainty whether the schism resulting therefrom would be against the
Dhamma or not . . .]
[The whole paragraph is then again repeated, reading successively for 'gives out
that which is not Dhamma as Dhamma' each of the Eighteen Points given in full in
VII, 5, 2.]
6. 'Who then, Lord, is one who breaks up the Samgha, and yet is not doomed to be
reborn in states either of suffering or of woe; is not doomed to remain in such
states for a Kalpa; and is not so doomed that his position is irretrievable?'
'In case, Upâli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on
successively
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through the whole Eighteen Points] without directing his opinion and his
approval and his pleasure and his intention thereto, and in the belief that the
doctrine he propounds is in accordance with the Dhamma, and that the schism
resulting therefrom would be so too 1.'
________________________
Here ends the Third Portion for Recitation.
=====================
Here ends the Seventh Khandhaka, on Divisions in the Samgha.




Footnotes
265:1 Samgha-râgi and samgha-bhedo. See Mahâvagga X. 1, 6, where other
expressions, not here referred to, are also used.
266:1 That is, stated shortly, it requires the breaking up of a body of at the
least nine Bhikkhus to make a schism.
266:2 Pakatatto samâna-samvâsako samâna-sîmâya thito. On the two last of these
expressions, see our notes on Mahâvagga IX, 4, 8. The first is there wrongly
rendered, and should be translated as it is here; see the frequent passages in
which the word occurs (eg. Kullavagga I, 5, 1; I, 6, 1; I, 27, 1; II, 1, &c.,
where we have rendered it shortly 'a regular Bhikkhu').
266:3 The first ten of the following list recur word for word in the Aṅguttara
Nikâya I, 11, 1-20 (Adhammâdi-vagga), and the whole eighteen above in the
Mahâvagga X, 5, 4, 5.
267:1 Both the exact Pâli form and the interpretation of these terms are
uncertain. Buddhaghosa's notes will be found at p. 325 of H.O.'s edition of the
text, and most probably we should there read parisam in both cases.
267:2 On the whole of the following section, compare above, VII, 3, 16, where
much of the phraseology recurs.
268:1 On this line see our note above on VII; 4, 7.
269:1 Vinidhâya ditthim, vinidhâya khantim, vinidhâya rukim, vinidhâya bhâvam.
These expressions all recur in the Sutta-vibhaṅga, Pâkittiya I, 2, 2 and
following sections, where the question at issue is whether an erroneous
statement is, or is not, a conscious lie. The meaning of the whole is clear,
though each of the words is used in a rather uncommon sense. On khanti, compare
ditthe sute khantim akubbamâno (of the Arahat) at Sutta Nipâta IV, 13, 3, and
the standing use of the verb khamati, at the end of the Kammavâkâs.
269:2 Bhede adhamma-ditthi; literally, 'in the schism (there will be) doctrine
that is against the Dhamma.'
269:3 Anussâveti, which is here equivalent to the technical 'publication'
required in the English law of libel and slander.
269:4 See the note above on VII, 4, 1.
271:1 The sum of the last two sections seems to come to this, that practically
such a schism as would have the awful effects set out above in § 4 would be
impossible in Buddhism. For not only is a formal putting forward and voting on
the false doctrine essential to schism as distinct from mere disagreement, but
the offending Bhikkhu must also be quite aware that the doctrine so put forth is
wrong, or at least doubtful, and also that the schism resulting from his action
will be, or will probably be, disastrous to the Dhamma. In other words, the
schism must be brought about by deliberately putting forward a doctrine known to
be false, or at least doubtful, or with the express intention or hope of thereby
injuring the cause of the Dhamma (that is, of the Truth).

Cullavagga - Seventh Khandhaka: Chapter 4

1. Now Devadatta on that day, which was Uposatha day, arose from his seat, and
gave out voting-tickets 1, saying, 'We went, Sirs, to the Samana Gotama and
asked for the Five Points, saying--(etc., as above in VII, 3, 14 and 15). These
the Samana Gotama will not allow; but we live in accordance therewith. Whosoever
of the venerable ones approves of the Five Things, let him take a ticket.'
Now at that time there were five hundred Bhikkhus, Vesâliyans, and belonging to
the Vaggian clan 2, who had but recently joined the Order, and were ignorant of
what he had in hand 3. These took the voting-tickets, believing [the Five Points
to be according to] the Dhamma, and the Vinaya, and the teaching of the Master.
And Devadatta, having thus created a division in the Samgha, went out to the
hill Gayâ-sîsa, taking those five hundred Bhikkhus with him.
Then Sâriputta and Moggallâna went to the Blessed One, and bowed down before
him, and took their seats on one side. And when they were so seated, Sâriputta
said to the Blessed One: 'Devadatta,
p. 257
[paragraph continues] Lord, has gone forth to Gayâ-sîsa, taking five hundred
Bhikkhus with him.'
'Verily, Sâriputta and Moggallâna, there must be a feeling of kindness towards
those young Bhikkhus among you both. Go therefore, both of you, before they have
fallen into entire destruction.'
'Even so, Lord,' said Sâriputta and Moggallâna, in assent to the Blessed One.
And rising from their seats, they bowed down before him, and keeping him on
their right hand as they passed him, they set out for Gayâ-sîsa.
Then at that time a certain Bhikkhu, standing not far from the Blessed One,
began to weep. And the Blessed One said to him: 'Why, O Bhikkhu, dost thou
weep?'
'Those, Lord, who are the Blessed One's chief disciples, Sâriputta and
Moggallâna, even they have gone to Devadatta's side, approving the Dhamma of
Devadatta.'
That, O Bhikkhu, would be impossible, that Sâriputta and Moggallâna should
approve his teaching. They are gone only to gain those Bhikkhus over again 1:
2. Now at that time Devadatta, surrounded by a great number of adherents, was
seated, preaching the Dhamma. And when he saw from afar Sâriputta and Moggallâna
coming towards him, he said to the Bhikkhus: 'See, O Bhikkhus, how well preached
must be my doctrine, in that even the two chief disciples of the Samana
Gotama--Sâriputta
p. 258
and Moggallâna--are coming to join me, being pleased with my Dhamma.'
When he had thus spoken Kokâlika said to Devadatta: 'O venerable Devadatta,
trust not Sâriputta and Moggallâna, for they are inclined towards evil, and
under the influence of evil desires.'
'Nay, my friend, let us bid them welcome since they take pleasure in my teaching
(Dhamma).'
And Devadatta invited Sâriputta to share his own seat, saying, 'Come, friend
Sâriputta. Sit thou here!'
'Nay (there is no need of that),' said Sâriputta; and taking another seat, he
sat down on one side. And Devadatta instructed and incited and aroused and
gladdened the Bhikkhus far into the night with religious discourse; and then
made request to Sâriputta, saying, 'The assembly, friend Sâriputta, is still
alert and sleepless. Will you, friend Sâriputta, be so good as to think of some
religious discourse to address to the Bhikkhus 1? My back is tired, and I would
stretch myself a little.'
'Even so, friend,' said the venerable Sâriputta, in assent to Devadatta. And
Devadatta spread his waist-cloth folded in four on the ground, and lay down on
his right side. And in a moment even sleep overcame him who was tired, and had
lost his presence of mind and his self-consciousness 2.
3. Then the venerable Sâriputta taught and exhorted the Bhikkhus in a religious
discourse touching the marvels of preaching, and the venerable
p. 259
[paragraph continues] Moggallâna taught and exhorted the Bhikkhus in a religious
discourse touching the marvels of Iddhi. And whilst they were being so taught
and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth
1--(that is, the knowledge that) whatsoever has a beginning, in that is inherent
also the necessity of dissolution. Then the venerable Sâriputta addressed the
Bhikkhus, and said: 'Let us go, my friends, to the Blessed One's side. Whosoever
approves of his doctrine (Dhamma), let him come.'
And Sâriputta and Moggallâna went back to the Veluvana, taking those five
hundred Bhikkhus with them. But Kokâlika awoke Devadatta, and said: 'Arise,
friend Devadatta! Your Bhikkhus have been led away by Sâriputta and Moggallâna.
Did I not tell you, Devadatta, not to trust Sâriputta and Moggallâna, in that
they were inclined towards evil, and were under the influence of evil desires?'
Then hot blood came forth from Devadatta's mouth 2.
4. But Sâriputta and Moggallâna went to the place where the Blessed One was, and
bowed down before him, and took their seats on one side. And when they were so
seated, Sâriputta said to the Blessed One:
'It were well, Lord, that Bhikkhus who have turned aside to schism should be
received afresh into the higher grade of the Order.'
'Nay, Sâriputta, let not the reordination of schismatical
p. 260
[paragraph continues] Bhikkhus seem good to thee. But rather cause such Bhikkhus
to confess that they have committed a thullakkaya offence. And how, Sâriputta,
did Devadatta treat you?'
'When Devadatta, Lord, had instructed and aroused and incited and gladdened the
Bhikkhus far into the night with religious discourse, he then 'made request to
me, saying, "The assembly, friend Sâriputta, is still alert and sleepless. Will
you, friend Sâriputta, think of some religious discourse to address to the
Bhikkhus? My back is tired, and I would stretch myself a little." This, Lord,
was the way in which Devadatta behaved to me.'
5. Then the Blessed One addressed the Bhikkhus, and said: 'Once upon a time, O
Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside
it; and they, plunging into the pond, plucked with their trunks the edible
stalks of the lotus plants, washed them till they were quite clean 1, masticated
them 2 without any dirt, and so eat them up. And that produced in them both
beauty and strength, and by reason thereof they neither went down into death,
nor into any sorrow like unto death. Now among those great elephants, O
Bhikkhus, there were young elephant calves, who also, in imitation of those
others, plunged into that pond, and plucked with their trunks the edible stalks
of the lotus plants; but they did not wash them till they were clean, but
masticated them, dirt and all, and so eat them up. And that produced in them
p. 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 1
That shakes the earth, and eats the lotus plant, and watches through the night
among the waters 2--
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 what are 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.
'Sâriputta, 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, p. 262
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 2, is irretrievably (doomed to) remain for a Kalpa in states of
suffering and woe 3. 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 for a 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
p. 263
dishonour, any evil longing or evil friendship, that may accrue to them. And for
what reason 1? For as much, O Bhikkhus, that bad influences (âsavas) 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
Nirvâna or Arahatship) because he had already attained to some lesser thing 3.
These are the three (&c., as before).'
p. 264
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 1 the Tathâgata:
He fell into the Avîki hell, guarded fourfold and terrible 2.
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 3 is the sea, and great;
Just so though one should injure the Tathâgata by words,--
p. 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!"




Footnotes
256:1 It may be noticed that Devadatta here takes upon himself the office of a
salâka-gâhâpako without having been appointed to it in the manner required by
the rule laid down in Kullavagga IV, 9 and 10. On the process to be followed
when voting with tickets, see IV, 4, 26.
256:2 So it is the Vaggians from Vesâlî who are represented, below XII, 1, 1, to
have put forward those Ten Points which gave rise to the Council and the schism
at Vesâlî a hundred years after the Buddha's death.
256:3 Apakataññuno.
257:1 Bhikkhu-saññattiyâ. The phrase occurs above at IV, 14, 26, and below XII,
2, 8, and corresponds to the expression ganam saññâpeti (above, VII, 3, 14),
used of Devadatta's trying to gain the people over to his views.
258:1 Patibhâtu tam bhikkhûnam dhammî kathâ. See our note above on Mahâvagga V,
13, 9.
258:2 Compare Mahâvagga VIII, 16 = Sutta-vibhaṅga, Samghâdisesa I, 2, 1.
259:1 This expression is the standing one in conversions; see, for instance,
Mahâvagga I, 7, 6; Kullavagga VI, 4, 5, VII, 3, 6.
259:2 The later legends preserved in Spence Hardy and Bigandet say that
Devadatta died on the spot.
260:1 The last three lines have occurred word for word in Mahâvagga VI, 20, 2.
260:2 Samkhâditvâ. Compare the use of this word at Gâtaka I, 507.
261:1 Mahâ-varâha. At Abhidhâna-ppadîpikâ, verse 1115, varâha is said to mean
'elephant' as well as 'boar;' and so here Buddhaghosa says Mahâ-varâhassa
mahâ-nâgassa. As this explanation possibly rests only on such passages as the
present, we have chosen an ambiguous rendering.
261:2 Nadîsu gaggato ti. Ettha so kira hatthi-nâgo sâyanhasamayam tam
nadî-nâmakam pokkharanim ogâhetvâ kilanto sabbarattim vîtinâmesi gâlikam karoti.
Tena vuttam nadisu gaggato ti (B.).
262:1 On these lines compare some similar expressions at Mahâvagga X, 6, 3.
262:2 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 Saddharma-pundarîka, 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.
262:3 Âpâyiko nerayiko. 'Liable to re-birth in apâya and in niraya: Of these the
former includes the latter, and also the states of being an animal, a
disembodied ghost (peta), or an asura. Hell, though a convenient, is a
misleading translation of the latter of the two words, for the reasons given by
Rh. D. on Mahâ-parinibbâna Sutta I, 23. All the expressions used here recur
below at VII, 5, 4.
263:1 Kim (read kam) atthavasam patikka. So also above, Mahâvagga VIII, 15, 7;
Kullavagga VII, 1, 6, and in the Mahâ-parinibbâna Sutta V, 28, and Dhammapada,
verse 289. The whole of the previous sentence is here repeated in the text.
263:2 Vighâta-parilâhâ. This is a standing epithet of the Âsavas, recurring, for
instance, many times in the Sabbâsava Sutta, §§ 18-37 (Rh. D.'s 'Buddhist
Suttas,' pp. 302 and following). The word 'influence,' here chosen as a
rendering for âsava, is suggested by Dr. Morris as being similar, both in its
derivation and in the history of its meaning, to the Pâli one. The principal
objection against it is that it has never acquired the bad connotation of âsava,
and requires, therefore, to be supplemented by some epithet.
263:3 Oramattakena visesâdhigamena antarâ vosânam âpâdi. On this phrase, which
recurs in full in the Mahâ-parinibbâna p. 264 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 pothugganikâ iddhi mentioned above in § 4:
264:1 Anukinno âsagganam. On the former of these two words the passages at
Dîpavamsa I, 18, and Gâtaka I, 20 (verse 126), and below, VII, 5, 2 = Mahâvagga
X, 5, 4, may be referred to. The latter seems to bear the same relation to
âsâdana, 'attack,' as vikubbana does to vikarana. Buddhaghosa's notes (text. p.
325) presuppose different. readings of both words.
264:2 'Guarded fourfold' is katudvâram, 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 Kokâliya Sutta in the Sutta
Nipâta (III, 10).
264:3 Bhasmâ is explained by Buddhaghosa as equal to bhayânako.

Cullavagga - Seventh Khandhaka: Chapter 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 1. 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 Sâriputta and
Moggallâna.
p. 239
[paragraph continues] How much less, then, to so vile and evil-living a person
as you 1.'
Then Devadatta thought: 'Before the king and his retinue the Blessed One denies
me, calling me "evil-living," and exalts Sâriputta and Moggallâna.' 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 2 in Râgagaha, to the effect
that whereas the nature of Devadatta used to be of one kind it is now of
an-other 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.,
p. 240
in the same form as in I, I, 4, down to the end of the Kammavâkâ).'
And the Blessed One said to the venerable Sâriputta, 'Do you then, Sâriputta,
proclaim Devadatta throughout Râgagaha.'
'In former times, Lord, I have sung the praises of Devadatta in Râgagaha,
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 Râgagaha?'
'Was it not truth that you spoke, Sâriputta, when you [so] sang his praises?'
'Yea, Lord!'
'Even so, Sâriputta, do you now, speaking the truth, proclaim Devadatta
throughout Râgagaha.'
'Even so, Lord,' said Sâriputta, in assent to the Blessed One.
3. And the Blessed One said to the Bhikkhus:
Let then the Samgha appoint Sâriputta to the office of proclaiming Devadatta
throughout Râgagaha to the effect (&c., as before, § 2). And thus, O Bhikkhus,
should he be appointed. First, Sâriputta should be asked, &c. (as usual in
official appointments 1, down to the end of the Kammavâkâ).'
Then Sâriputta, being so appointed, entered Râgagaha with a number of Bhikkhus,
and proclaimed Devadatta accordingly. And thereupon those people who were
unbelievers, and without devotion or insight, spake thus: 'They are jealous,
these Sakyaputtiya Samanas! 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-
p. 241
sight, spake thus: This cannot be any ordinary affair 1, in that the Blessed One
has had Devadatta proclaimed throughout Râgagaha!'
4. And Devadatta went to Agâtasattu 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 Râga; and I will
kill the Blessed One, and become the Buddha.'
And prince Agâtasattu thought, 'This worthy Devadatta has great powers and
might; he will know (what is right).' And fastening a dagger 2 against his
thigh, he entered with violence and at an unusual hour 3, 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 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;
p. 242
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 Râga of Magadha,
to Seniya Bimbisâra, 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 Râgagaha 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, 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 Râga of Magadha, Seniya Bimbisâra, said to prince Agâtasattu: 'Why did
you want to kill me, O prince?'
p. 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 Agâtasattu the prince 1'.
6. Then Devadatta went to prince 2 Agâtasattu, and said, 'Give such orders, O
king, to your men that I may deprive the Samana Gotama of life.' And Agâtasattu
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 Samara 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
p. 244
terrified, anxious, excited, and alarmed, he stood stark still and stiff 1.
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 3, 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.
And 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.
p. 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 1.]
9. 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 2) 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 3 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 4 falling from it made the foot of the
Blessed One to bleed 5.
p. 246
Then the Blessed One, looking upwards, said to Devadatta: 'Great, O foolish one,
is the demerit you have brought forth for yourself 1, in that with evil and
murderous intent you have caused the blood of the Tathâgata 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 Tathâgata to flow.'
10. And the Bhikkhus having heard that Devadatta was compassing the death of the
Blessed One, walked round and round the Vihâra, 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 Ânanda what it was. And when Ânanda [told
him], the Blessed One said: 'Then, Ânanda, call the Bhikkhus in my
p. 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 Tathâgata of life by violence. The Tathâgatas, 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 Tathâgata should be slain by
any act set on foot by any one besides himself. The Tathâgatas, O Bhikkhus, are
extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus,
each one to his Vihâra, for the Tathâgatas require no protection.'
11. Now at that time there was at Râgagaha an elephant named Nâlâgiri, fierce,
and a manslayer. And Devadatta went into Râgagaha, and to the elephant stables,
and said to the elephant-keepers 1: '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 Samana
Gotama shall have arrived at this carriage-road 2, then loose the elephant
Nâlâgiri, and let him go down the road.'
p. 248
'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
Râgagaha 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 Nâlâgiri, 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 Nâlâgiri coming in the distance, they said
to the Blessed One: 'This elephant, Lord, Nâlâgiri, 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 Samana is beautiful; but the elephant will do him a hurt 1.' But those who
were believers, full of
p. 249
devotion, able, and gifted with insight, said, '’Twill 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
Nâlâgiri 1; 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 Nâlâgiri 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 Nâlâgiri the elephant returned to the elephant stables, and stood in its
appointed place, and
p. 250
became once more the tame Nâlâgiri. 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 1, in that he can go about to slay the Samana
Gotama, who is so mighty and so powerful.' And the gain and honour of Devadatta
fell off, while that of the Blessed One increased.
2Now 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 3.
The people were angry, murmured, and became indignant, saying, 'How can the
Sakyaputtiya Samanas 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
p. 251
[paragraph continues] (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 1, lest those who
have evil desires should, in reliance upon a particular party (among the
Bhikkhus), break up the Samgha 2, and (lastly) out of compassion for the laity
3. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be
dealt with according to law 4.'
14 5. Now Devadatta went to the place where Kokâlika, and Katamoraka-tissaka,
and the son of Khanda-devî and Samudda-datta were, and said to them, 'Come,
Sirs, let us stir up a division in the Samana Gotama 's Samgha, and in the body
of his adherents 6.'
When he had thus spoken, Kokâlika said to Devadatta, 'The Samana Gotama, Sir, is
mighty and powerful. How can we [do such a thing]?'
'Come, Sirs, let us go to the Samana Gotama, and make the following five
demands, saying,
p. 252
[paragraph continues] "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 1. The following five things, Lord, conduce to such a condition 2. 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 3, should thereby
commit an offence. It would be good if they should dwell, their lives long,
under the trees 4--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 5--if whosoever should
p. 253
eat fish, should thereby commit an offence." The Samana 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 Râgagaha, and urged
his view upon the people by means thereof, saying, 'Such and such things did we
ask, Sirs, of the Samana 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 Samanas have eradicated evil
p. 254
from their minds, and have quelled their passions, while on the other hand the
Samana Gotama is luxurious, and his mind dwells on abundance 1.' 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.'
'(Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem
good to thee 2;--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 3, 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 4. Thou hast gone
far enough,
p. 255
[paragraph continues] Devadatta. Let not a division in the Samgha, O Devadatta,
seem good to thee. Grievous, O Devadatta, is such division.'
17. Now the venerable Ânanda, having dressed himself early in the morning, went
duly bowled and robed into Râgagaha for alms. And Devadatta saw the venerable
Ânanda proceeding through Râgagaha for alms. On seeing that he went up to the
venerable Ânanda, and said to him: 'At once, from this day forth, friend Ânanda,
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 Ânanda had gone through Râgagaha 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.




Footnotes
238:1 This string of epithets recurs in Pârâgika I, 1, 2, of old and venerable
Brâhmans.
239:1 In the text read khavassa khelâpakassa. On the first word, compare V, 2,
8. For the second the Dhammapada commentator (Fausböll, p. 143) reads, as does
the Sinhalese MS. in our passage, khelâsika. 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 khelâpaka (to ex-press that) he eats, (that
is, 'gains a living) in sin like that.' (For the Pâli, see the edition of the
text, p. 323, where the comma after khelasadisâ should be before it.)
239:2 Pakâsaniya-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.
240:1 See, for instance, I, 22, 2.
241:1 Na orakam bhavissati. See Mahâvagga I, 9, 1, and Kullavagga VI, 4, 10, and
our note on the latter passage.
241:2 Potthanikam. This word has already occurred at Mahâvagga VI, 23, 3.
241:3 Divâdivassa. See the use of this word at Gâtaka II, 1.
243:1 The early literature already mentions that Agâtasattu eventually killed
his father. (See, for instance, Sâmañña-phala Sutta, p. 154.) Bigandet I, 261
(3rd edition) adds that the mode adopted was by starving him to death in prison.
243:2 The Buddhist writers being so especially careful in their ac-curate use of
titles, it is particularly noteworthy that Agâtasattu is here called prince
(kumâra) and not king (râga). 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
Agâtasattu actually became king. That the Dhammapada commentator says here
(Fausböll, p. 143) tasmim (that is. Agâtasattu) ragge patitthite, is no evidence
the other way; for that account is either taken from this, or depends ultimately
upon it.
244:1 Patthaddha; that is, prastabdha. See Sutta-vibhaṅga, Pârâgika I, 10, 17,
21.
244:2 This confession and acceptance are in a standing form, which occurs, for
instance, at Mahâvagga IX, 1, g; Kullavagga V, 20, 5.
244:3 See, for instance, Kullavagga VI, 4, 5.
245:1 The last two paragraphs of § 7 are repeated in full in the text in each
case.
245:2 The Iddhi here must be the power of religious persuasion.
245:3 Pakkhâyâyam. See Mahâvagga V, 1, 5, and Mahâ-parinibbâna Sutta II, 31 (p.
22 of the text).
245:4 Papatikâ. In the text, by a misprint, this and the preceding word have
been joined together.
245:5 Pâde ruhiram uppâdesi, where ruhira is equal to lohita. p. 246 It is so
used at Gâtaka II, 275, in the Milinda Pañha in the account of the present
incident in the Dhammapada commentary (p. 144). In Mahâvagga 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 uppâdeti: and in numerous passages elsewhere it is
added that such a lohituppâdako 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.
246:1 Pasûtam. By a misprint the text has pasutam. Compare the end of § 16
below.
246:2 Ânantarika-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 pañk°, and Milinda
Pañha, p. 25). The Bodisats, according to Gâtaka I, 45 (verse 256), are free
from such sins.
247:1 Hatthi-bhande. See the note on Mahâvagga VI, 37, 2.
247:2 Rakkham; that is, rathyâm. Compare Gâtaka I, 346, and the Old Commentary
on the Bhikkhunî-vibhaṅga, Pâkittiya VII.
248:1 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 Gatilas at Mahâvagga I,
15, 4.
249:1 Mettena kittena phari; literally, 'he suffused him with loving heart.'
Compare Rh. D.'s 'Buddhist Birth Stories,' i. p.112.
249:2 In nâgamâsado the m is inserted for euphony. See the instances given by
Kuhn, 'Beiträge zur Pâli-grammatik,' p. 63. Many others might be added;
siva-m-añgase, Gâtaka. vol. i, verse 27; samana-m-akala, Childers sub voce, &c.
Compare the curious use of âsâdeti at Kullavagga I, 27.
249:3 A play on the words is here lost in English (mâ mado mâ ka pamâdo).
250:1 Alakkhiko ti ettha na lakkhetîti alakkhiko na gânâtîti attho.
Apâkata-kammam karomîti na gânâtîti na lakkhitabbo ti alakkhano 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 alakshmîka.
250:2 From here down to the 'decision' is identical with the introductory story
in the Sutta-vibhaṅga to the 32nd Pâkittiya,--a rule the previous existence of
which is implied in the decision given here.
250:3 Viññâpeti is continually used in the Sutta-vibhaṅga in this sense, and
even occurs already in the Pâtimokkha, Pâkittiya 39.
251:1 This whole phrase recurs in Sutta-vibhaṅga, Pârâgika I, 5, 11, and in the
Aṅguttara Nikâya II, 17, 2. In the latter passage Dr. Morris reads dummaññûnam;
see his note at pp. 127, 128. But the Sanskrit Buddhist vocabulary Vyutpatti
(teste Böhtlingk-Roth, s.v. maṅku) authorises the use of dummaṅku.
251:2 So the Aṅguttara, loc. cit., has, in the same connection, gihînam
anukampâya pâpikkhânam pakkhupakkhedâya.
251:3 See last note. The idea is here, of course, lest any particular layman
should be burdened by providing for many Bhikkhus.
251:4 That is, under the 32nd Pâkittiya, on which rule the Sutta-vibhaṅga
explains the phrase gana-bhogana.
251:5 Sections 14, 15, and the greater part of 16 recur, word for word, as the
introductory story to the 10th Samghâdisesa.
251:6 In kakka-bhedam the first word no doubt connotes 'kingdom, lordship,' as
in dhamma-kakka, kakkavatti, &c.
252:1 This is part of the standing 'religious discourse' so often ascribed to
the Buddha in the Vinaya texts, and given at full in the Kullavagga I, 1-3.
252:2 It was on precisely the same reasoning that a certain Bhikkhu in Mahâvagga
VIII, 28, 1, endeavoured to get the Buddha to convert to the rejection of all
clothing.
252:3 At Mahâvagga 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.
252:4 This dwelling under trees is expressly forbidden, as regards the season of
the rains, in Mahâvagga III, 12, 5.
252:5 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
Mahâvagga VI, 31, 14.
254:1 Bâhulliko bâhullâya keteti. Both these expressions occur above in
Mahâvagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory
stories to Gâtaka, Nos. 6 and 32) as the standing expression for the opposite of
the state of mind in which a good Bhikkhu ought to live.
254:2 Mâ te rukki samghabhedo. For the connotation of this phrase, compare
below, VII, 4, 4.
254:3 Kappatthikam kibbisam. At Gâtaka I, 172, 213, 215, Prof. Fausböll reads
kappa kappatthiya. 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.
254:4 Either the text has here preserved (as in other cases elsewhere) p. 255
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.

Cullavagga - Seventh Khandhaka: Chapter 2

1. Now when the Blessed One had stayed at Anupiyâ as long as he thought fit, he
set out on his journey towards Kosambî. And journeying straight on he arrived in
due course at Kosambî, and there, at Kosambî, he stayed at the Ghosita Ârâma.
Now the following thought occurred to Devadatta when he had retired into
solitude, and was plunged in meditation: 'Whom now 1 can I so gain over that, he
being well pleased with me, much gain and honour may result to me? And it
occurred to him, 'Now this prince Agâtasattu is young, and has a lucky future
before him. Let me then gain him over; and he being well pleased with me, much
gain and honour will result.'
Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed,
for Râgagaha; and in due course he arrived at Râgagaha. Then he laid aside his
own form, and took upon himself the form of a child clad in a girdle of snakes,
and appeared on the lap of prince Agâtasattu 2. Then was
p. 234
prince Agâtasattu terrified, and startled, and anxious, and alarmed.
And Devadatta said to prince Agâtasattu, 'Are you afraid of me, O prince?'
'Yes, I am. Who are you?'
'I am Devadatta.'
'If you, Sir, are really the worthy Devadatta, be good enough to appear in your
own shape.'
Then Devadatta, laying aside the form of the child, appeared there before prince
Agâtasattu with his inner and outer robes on, and with his bowl in his hand. And
prince Agâtasattu was well pleased with Devadatta by reason of this marvel of
Iddhi, and morning and evening he used to go in five hundred chariots to wait
upon him, and food was brought and laid before him in five hundred dishes.
Then there arose in Devadatta's mind, possessed and vanquished by gain and
hospitality and fame 1, some such thought as this: 'It is I who ought to lead
the Bhikkhu-samgha.' And as the idea rose up within him, (that moment) was
Devadatta deprived of that his power of Iddhi.
2. Nov at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the
attendant on Moggallâna, had just died, and had appeared again in a certain
spiritual body 2, possessed of a personality as large as two or three of the
common rice-fields of a Mâgadha village, and yet so constituted 3 that he was
p. 235
not in the way either of himself or of others 1. And this celestial being,
Kakudha, went to the venerable Moggallâna, and bowed down before him, and took
his stand on one side. And so standing, he told the venerable Moggallâna [of the
thought that had arisen in Devadatta's mind, and of the result thereof]. And
when he had told him, he bowed down before the venerable Moggallâna, and keeping
him on his right side as he passed him, he vanished away.
And the venerable Moggallâna went to the place where the Blessed One was, and
told him [the whole matter] 2.
'What then, Moggallâna, have you so penetrated the mind of that celestial being
Kakudha, that you know that whatsoever he speaks, that will be accordingly, and
not otherwise 3?'
'I have, Lord.'
'Keep that saying, Moggallâna, secret; keep that saying secret. Even now that
foolish man will himself make himself known.
3 4. 'There are, Moggallâna, these five kinds of teachers now existing in the
world. What are the five?
'In the first place, Moggallâna, there is one kind of teacher whose conduct not
being pure, he yet
p. 236
gives out that he is a person of pure conduct, one whose conduct is pure, and
innocent, and without stain. His disciples know that that is so, but they think,
"If we announce the fact to the laity, he will not like it. And how can we
conduct ourselves towards him in a way that is displeasing to him? And besides
he is honoured with gifts of the requisite clothing, food, lodging, and medicine
for the sick. He will sooner or later become known by that which he himself will
do." Such a teacher, Moggallâna, do his disciples protect in respect of his own
conduct. And being as he is, he expects 1 to be protected by his disciples in
respect of his own conduct.
4. 'Again, Moggallâna,' &c. [as before, putting successively 'mode of
livelihood,' 'preaching of the Dhamma,' 'system of exposition,' &c., 'insight
arising from knowledge,' 'for 'conduct']. 'These, Moggallâna, 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 Kosambî as long as he thought fit,
he set out on his journey towards Râgagaha. And journeying straight on, he
arrived in due course at Râgagaha; and there, at Râgagaha, he stayed at the
Veluvana in the Kalandaka Nivâpa.
p. 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 Agâtasattu 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 Agâtasattu [so waits upon him and gives him alms] so long may we
expect Devadatta not to prosper, but to decline in virtuous qualities 1. Just, O
Bhikkhus, as if you were to burst a gall (bladder) 2 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 3,
just so to his own hurt (&c., as before). Just as a young she-mule conceives to
her own hurt and her own destruction 4, 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.
p. 238
'Honour destroys the evil man, just as its foal destroys the young she-mule.'
________________________
Here endeth the First Portion for Recitation.




Footnotes
233:1 In the text, for kin nu read kam nu.
233:2 This taking upon oneself another shape is not one of the powers of Iddhi
included in the first list referred to at note 5, p. 230.
234:1 Compare Mahâvagga V, 1, 22, on this expression. Also below, § 5.
234:2 Aññataram manomayam kâyam upapanno. Perhaps 'in a mode of existence in
which his body was changeable at will.' (See Childers, sub voce manomayo.)
234:3 Attabhâvo. See IX, 1, 3.
235:1 Vyâbâdheti. He could occupy the same space as other beings without
incommoding them. The word occurs in the same sense in the passage quoted from
Buddhaghosa in Rh. D.'s note 1 on the Mahâ-parinibbâna Sutta V, 10, but
originally occurring in the Aṅguttara Nikâya.
235:2 The last paragraph is here repeated in the text.
235:3 On the use here of ketasâ keto parikka, compare Mahâ-parinibbâna Sutta I,
16, 17.
235:4 The following two sections are repeated below, VII, 3, 10, to all the
Bhikkhus.
236:1 Pakkâsimsati. Perhaps this word here means 'he requires, needs.'
237:1 This phrase runs in the same mould as the one so constantly repeated at
the commencement of the Mahâ-parinibbâna Sutta (I, §§ 4-11).
237:2 Pittam bhindeyyum. Literally, 'should break a gall.'
237:3 These three plants die after producing fruit.
237:4 Because she would die if she did. On assatarî, compare above, VI, 4, 3,
and our note there.

Cullavagga - Seventh Khandhaka: Chapter 1

SEVENTH KHANDHAKA.
DISSENSIONS IN THE ORDER.
1 1.
1. Now at that time the Blessed One was staying at Anupiyâ 2. Anupiyâ is a town
belonging to the Mallas 3. Now at that time the most distinguished of the young
men of the Sâkya clan had renounced the world in imitation of the Blessed One.
Now there were two brothers, Mahânâma the Sâkyan, and Anuruddha the Sâkyan.
Anuruddha the Sâkyan was delicately nurtured; and he had three storeyed
residences, one for the cold season, one for the hot season, and one for the
season of the rains 4. During the four months spent in the
p. 225
residence for the season of the rains, he was waited upon by women performing
music 1, and came not down from the upper storey of his residence.
Then Mahânâma the Sâkyan thought: 'Now the most distinguished of the young men
of the Sâkya clan have already renounced the world in imitation of the Blessed
One, but from our own family no one has gone forth from the household life into
the houseless state. Let therefore either I, or Anuruddha, renounce the world.'
And he went to Anuruddha the Sâkyan, and said [so to him, adding], 'Either
therefore do you go forth, or I will do so.'
'I am delicate. It is impossible for me to go forth from the household life into
the houseless state. Do you do so.'
2. 'But come now, O beloved Anuruddha, I will tell you what is incident to the
household life. First, you have to get your fields ploughed. When that is done,
you have to get them sown. When that is done, you have to get the water led down
over them. When that is done, you have to get the water led off again. When that
is done, you have to get the weeds pulled up 2. When that is done, you have to
get the crop reaped. When that is done, you have to get the crop carried away.
When that is done, you have to get it arranged
p. 226
into bundles. When that is done, you have to get it trodden out 1. When that is
done, you have to get the straw picked out. When that is done, you have to get
all the chaff removed. When that is done, you have to get it winnowed. When that
is done, you have to get the harvest garnered 2. When that is done, you have to
do just the same the next year, and the same all over again the year after that.
'The work is never over: one sees not the end of one's labours. O! when shall
our work be over? When shall we see the end of our labours? When shall we, still
possessing and retaining the pleasures of our five senses, yet dwell at rest?
Yes! the work, beloved Anuruddha, is never over; no end appears to our labours.
Even when our fathers and forefathers had completed their time 3, even then was
their work unfinished.'
'Then do you take thought for the household duties. I will go forth from the
household life into the houseless state.'
And Anuruddha the Sâkyan went to his mother, and said to her: 'I want, mother,
to go forth from the household life into the houseless state. Grant me thy
permission to do so.'
And when he had thus spoken, his mother replied
p. 227
to Anuruddha the Sâkyan, and said: 'You two, O beloved Anuruddha, are my two
only sons, near and dear to me, in whom I find no evil. Through death I shall
some day, against my will, be separated from you; but how can I be willing,
whilst you are still alive, that you should go forth from the household life
into the houseless state?'
[And a second time Anuruddha the Sâkyan made the same request, and received the
same reply. And a third time Anuruddha the Sâkyan made the same request to his
mother.]
3. Now at that time Bhaddiya the Sâkya Râga held rule over the Sâkyas; and he
was a friend of Anuruddha the Sâkyan's. And the mother of Anuruddha the Sâkyan,
thinking that that being so, the Râga would not be able to renounce the world,
said to her son: 'If, beloved Anuruddha, Bhaddiya the Sâkyan Râga will renounce
the world, thou also mayest go forth into the houseless state.'
Then Anuruddha the Sâkyan went to Bhaddiya the Sâkyan Raga, and said to him: 'My
renunciation of the world, dear friend, is being obstructed by thee.'
'Then let that obstruction, dear friend, be removed. Even with thee will I
1--renounce thou the world according to thy wish.'
'Come, dear friend, let us both renounce the world together!'
p. 228
'I am not capable, dear friend, of giving up the household life. Whatsoever else
you can ask of me, that I will do 1. Do you go forth (alone).'
'My mother, dear friend, has told me that if thou dost so, I may. And thou hast
even now declared "If thy renunciation be obstructed by me, then let that
obstruction be removed. Even with thee will I--renounce thou the world,
according to thy wish." Come, then, dear friend, let us both renounce the
world.'
Now at that time men were speakers of truth, and keepers of their word which
they had pledged. And Bhaddiya the Sâkya Râga said to Anuruddha the Sâkyan:
'Wait, my friend, for seven years. At the end of seven years we will renounce
the world together.'
'Seven years are too long, dear friend. I am not able to wait for seven years.'
[And the same offer was made successively of six years and so on down to one
year, of seven months and so on down to one month, and even of a fortnight, and
still there was ever the same reply. At last the Râga said,]
'Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and
my brothers.'
'Seven days is not too long. I will wait thus far' (was the reply).
4. So Bhaddiya the Sâkya Râga, and Anuruddha, and Ânanda, and Bhagu, and
Kimbila, and Devadatta--just as they had so often previously gone
p. 220
out to the pleasure-ground with fourfold array--even so did they now go out with
fourfold array, and Upâli the barber went with them, making seven in all.
And when they had gone some distance, they sent their retinue back, and crossed
over into the neighbouring district, and took off their fine things, and wrapped
them in their robes, and made a bundle of them, and said to Upâli the barber:
'Do you now, good Upâli, turn back. These things will be sufficient for you to
live upon.'
But as he was going back, Upâli the barber thought: 'The Sâkyas are fierce. They
will think that these young men have been brought by me to destruction, and they
will slay me. But since now these young men of the Sâkya clan can go forth from
the household life into the houseless state, why indeed should not I?' And he
let down the bundle (from his back), and hung the bundle on a tree, saying, 'Let
whoso finds it, take it, as a gift,' and returned to the place where the young
Sâkyans were.
And the Sâkya youths saw him coming from afar, and on seeing, they said to him:
'What have you come back for, good Upâli?'
Then he told them [what he had thought, and what he had done with the bundle,
and why he was returned].
'Thou host done well, good Upâli (was the reply), in that thou didst not return;
for the Sâkyas are fierce, and might have killed thee.'
And they took Upâli the barber with them to the place where the Blessed One was.
And on arriving there, they bowed down before the Blessed One, and
p. 230
took their seats on one side. And so seated they said to the Blessed One: 'We
Sâkyas, Lord, are haughty. And this Upâli the barber has long been an attendant,
Lord, upon us. May the Blessed One admit him to the Order before us, so that we
may render him respect and reverence, and bow down with outstretched hands
before him (as our senior), and thus shall the Sâkya pride be humbled in us
Sâkyans 1.'
Then the Blessed One received first Upâli the barber, and afterwards those young
men of the Sâkya clan, into the ranks of the Order. And the venerable Bhaddiya,
before that rainy season was over, became master of the Threefold Wisdom 2, and
the venerable Anuruddha acquired the Heavenly Vision 3, and the venerable Ânanda
realised the effect of having entered upon the Stream 4, and Devadatta attained
to that kind of Iddhi which is attainable even by those who have not entered
upon the Excellent Way 5.
p. 231
5 1. Now at that time the venerable Bhaddiya, who had retired into the forest to
the foot of a tree, into solitude, gave utterance over and over again to this
ecstatic exclamation: 'O happiness! O happiness!' And a number of Bhikkhus went
up to the place where the Blessed One was, and bowed down before him, and took
their seats on one side. And, so seated, they [told the Blessed One of this],
and added, 'For a certainty, Lord, the venerable Bhaddiya is not contented as he
lives the life of purity; but rather it is when calling to mind the happiness of
his former sovranty that he gives vent to this saying.'
Then the Blessed One addressed a certain Bhikkhu; and said: 'Do you go, O
Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, The Teacher,
venerable Bhaddiya, is calling for you."'
'Even so, Lord,' said that Bhikkhu, in assent to the Blessed One. And he went to
Bhaddiya, and called him [in those words].
6. 'Very, well,' said the venerable Bhaddiya, in
p. 232
assent to that Bhikkhu; and he came to the Blessed One, and bowed down before
him, and took his seat on one side. And when he was so seated, the Blessed One
said to the venerable Bhaddiya:
'Is it true, as they say, that you Bhaddiya, when retired into the forest to the
foot of a tree, into solitude, have given utterance over and over again to this
ecstatic exclamation, "O happiness! O happiness!" What circumstance was it, O
Bhaddiya, that you had in your mind when you acted thus?'
'Formerly, Lord, when I was a king, I had a guard completely provided both
within and without my private apartments, both within and without the town, and
within the (borders of my) country. Yet though, Lord, I was thus guarded and
protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even
when in the forest, at the foot of a tree, in solitude, I am without fear or
anxiety, trustful and not alarmed; I dwell at ease, subdued 1, secure 2, with
mind as peaceful as an antelope's 3. It was when calling this fact to mind,
Lord, that I gave utterance over and over again to that cry, "O happiness! O
happiness!"'
Then the Blessed One, on hearing that, gave utterance at that time to this song:
p. 233
'The man who harbours no harsh thoughts within him,
Who cares not whether things are thus or thus,
His state of joy, freedom from grief or care,
The very gods obtain not to behold!'




Footnotes
224:1 With the whole of the following story compare the, in many respects,
fuller account given by the commentator on the Dhammapada (Fausböll, pp. 139 and
following).
224:2 This was the spot where Gotama spent the first week after his renunciation
of the world, before he went on to Râgagaha (Rh. D.'s 'Buddhist Birth Stories,'
I, 87). Professor Fausböll there (Gâtaka I, 65) reads Anûpiyam, but all his MSS.
have the ŭ short. It is noteworthy that in our text the locative is formed as if
the word were feminine, though the neuter form is used for the nominative.
224:3 The more usual mode of adding this description in similar passages at the
commencement of all the Suttas would lead us to expect here Mallânam nigame.
224:4 Compare Mahâvagga I, 7, I, where the same thing is said of Yasa.
225:1 Nippurisehi turiyehi. That Childers's rendering, 'without men, without
people,' is inadequate is clear from the context at the passage which he quotes
from Gâtaka I, 53.
225:2 Niddâpeti. Buddhaghosa says, 'Pull up the weeds' (tinâni). The word occurs
also at Gâtaka I, 215, where there is a similar list of farming operations,
which, though smaller, contains one or two items not given here.
226:1 Maddâpeti. There is mention of threshing (prati-han) already in the Vedas.
See the passages collected by Zimmer, 'Altindisches Leben,' p. 238. But treading
out is even still a very common, if not the more usual, process throughout India
and Ceylon.
226:2 Atiharâpeti. See Milinda Pañha, p. 66. The simple verb occurs also in a
similar connection in the Bhikkhunî-vibhaṅga in the introductory story to
Pâkittiya VII.
226:3 That is, had died.
227:1 Aham tayâ. Buddhaghosa explains that the Râga is beginning to say that he
will go with his friend. But a desire for the glory of sovereignty comes over
his heart, and he leaves the sentence unfinished. (The Pâli is given in the
notes on the text, p. 323.)
228:1 Tyâham. See Dr. Morris's remarks on this elision in his introduction to
the Kariyâ Pitaka (Pâli Text Society, 1882), where he makes it equal to tad
aham. This seems to us open to question, at least in this passage, where it may
possibly stand for te aham.
230:1 This reputation of the Sâkya family for pride is referred to in Gâtaka I,
88, 89.
230:2 Tisso viggâ, see Rh. D.'s remarks at pp. 161, 162 of 'Buddhist Suttas from
the Pâli' (S.B.E., vol. xi). They are probably here the three viggas referred to
in the Sutta-vibhaṅga, Pârâgika I, 1, 6-8, as the second of those is the
Heavenly Vision, here mentioned in the next clause.
230:3 Dibbakakkhu, a full description of the details of which will be found in
the stock paragraph translated by Rh. D. in 'Buddhist Suttas from the Pâli'
(S.B.E., vol. xi, pp. 216-218).
230:4 Sotâpattiphala; that is, he became free from the delusion of self
(sakkâyaditthi), from doubt (vikikikkhâ), and from dependence upon ceremonies or
works (sîlabbata-pârâmâsa). See Rh. D.'s manual, 'Buddhism,' pp. 108-110.
230:5 Pothugganikâ iddhi. What this may be is unknown to us. A fourfold Iddhi is
described in detail in the stock passage p. 231 translated by Rh. D. in
'Buddhist Suttas from the Pâli,' S.B.E., vol. xi, p. 214, and the fourfold Iddhi
of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here
referred to may be the former of these two, though that list does not include
the power ascribed to Devadatta in the next chapter. At Gâtaka I, 140, the
expression of our text here is replaced by ghâna, though the account there is
otherwise the same.
It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with
the standing epithet, 'venerable,' always used of the other members of the
Order, even when they are represented to have been of bad character.
231:1 The following incident, with a summary of the preceding sections, forms
the introductory story to the 10th Jâtaka (Rh. D.'s 'Buddhist Birth Stories,' i.
pp. 190-193). The legend may have first arisen as an explanation of the name
Bhaddiya, which means 'the fortunate one.'
232:1 Pannalomo. See our note 2 on Cullavagga I, 6, 1 (above, vol. ii, p. 339).
232:2 Paradavutto. This is the reading of the Sinhalese MS., and is the correct
one. See Oldenberg's note at p. 363 of the edition of the text. Our translation
is conjectural.
232:3 Migabhûtena ketasâ. The meaning of miga in this phrase is not certain; and
the figure may be drawn from the careless mind of any animal in its natural
state. We have not noticed the idiom elsewhere; but compare the converse figure,
bhantamiga-sappatibhâgo sâsane anabhirato, at Jâtaka I, 303, 6.

Mahavagga - Seventh Khandhaka: Chapter 13

1. 'On two conditions, O Bhikkhus, the claim (of a Bhikkhu to a share in the
distribution) of the
p. 169
[paragraph continues] Kathina continues to exist, and on the failing of these
two conditions it is lost 1.
'And which are the two conditions, O Bhikkhus, for the continued existence of
that claim? The condition regarding the residence, and the condition regarding
the robe.
'And which, O Bhikkhus, is the condition regarding the residence? A Bhikkhu, O
Bhikkhus, goes away (for a time), when it is raining or storming, with the
intention of returning to that residence. In this case, O Bhikkhus, the
condition regarding the residence is fulfilled. And which, O Bhikkhus, is the
condition that regards the robe? A Bhikkhu's robe, O Bhikkhus, is not made up,
or not ready, or his expectation of getting a robe has ceased. In this case, O
Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are
the two conditions for the continued existence of the claim.
2. 'And which, O Bhikkhus, is the failing of the two conditions by which the
claim is lost? The failing of the condition regarding the residence, and the
failing of the condition regarding the robe.
'And in which case, O Bhikkhus, does the condition regarding the residence fail?
'A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away
from it with contempt, abandoning it, with the intention of not returning. In
this case, O Bhikkhus, the condition regarding the residence fails. And in which
case, O Bhikkhus, does the condition regarding the robe
p. 170
fail? A Bhikkhu's robe, O Bhikkhus, has been made up, or spoilt, or lost, or
burnt, or his expectation of getting a robe has ceased. In these cases, O
Bhikkhus, the condition regarding the robe fails. This is the failing of the two
conditions, O Bhikkhus, by which the claim is lost.'
__________________
End of the seventh Khandhaka, the Kathina-khandhaka.




Footnotes
169:1 Literally, there are two Palibodhas of the Kathina and two Apalibodhas. On
the subject discussed in this chapter--the Palibodhas--see the note on chap. 1.
7.

Mahavagga - Seventh Khandhaka: Chapter 12

12.
'A Bhikkhu intent on finding a comfortable place (to live in), after the Kathina
ceremony has been held, takes a robe, and goes away, thinking, "I will go to
such and such a residence; if it is comfortable there, I will remain there if it
is not, I will go to such and such a residence; if it is comfortable there, I
will remain there; if it is not, I will go to such and such a residence; if it
is comfortable there, I will remain there; if it is not, I will go back."
'When he has got beyond the boundary, he thinks, "I will have the robe made up
here, and will never go back," &c. 3'
__________________
End of the five cases of the Bhikkhu intent on comfort.




Footnotes
168:3 The usual three cases as before, and then the two cases of the
sîmâtikkantika kathinuddhâra and the saha bhikkhûhi kathinuddhâra, which run as
may be seen from chap. 2. 2 (the two last cases there) or from chap. 9. 3.

Mahavagga - Seventh Khandhaka: Chapter 11

1. 'A Bhikkhu, after the Kathina ceremony has been held, goes away travelling to
the (four) quarters (of the world 4), guarding 5 his claim to a share in the
robes. When he is so travelling, the Bhikkhus ask him: "Where have you kept
Vassa, friend, and where have you your share in the robes?"
'He replies: "I have kept Vassa in such and such
p. 167
a residence, and there I have my share in the robes."
'They say to him: "Go, friend, and bring your robe hither; we will make it up
for you here."
'And he goes to that residence and asks the Bhikkhus: "Where is the portion of
robes due to me, friends?"
'They reply: "Here it is, friend; where are you going?"
'He says: "I will go to such and such a residence; there the Bhikkhus will make
up the robe for me."
'They answer: "Nay, friend, do not go; we will make up the robe for you here."
'And he thinks, "I will have the robe made up here, and will not go back (to
that other place)," &c. 1
2. 'A Bhikkhu, after the Kathina ceremony has been held, goes away travelling
(&c., as in 1, down to:) "Here it is, friend." And he takes that robe and sets
out for that residence. On the way some Bhikkhus ask him: "Friend, where are you
going?"
'He says: "I intend to go to such and such a residence; there the Bhikkhus will
make up the robe for me."
'They answer: "Nay, friend, do not go; we will make up the robe for you here."
'And he thinks, "I will have the robe made up here, and will not go back (to
that other place)," &c. 2
3. 'A Bhikkhu, after the Kathina ceremony has been held, goes away travelling
(&c., as in § 1, down to:) "Here it is, friend." And he takes that robe, and
sets out for that residence. And when going
p. 168
to that residence, he thinks,. "I will have the robe made up here, and will not
go back (to that place)," &c. 1'
__________________
End of the Apakinana-navaka 2.




Footnotes
166:4 Comp. II, 21, 1.
166:5 Apakinayamâna, comp. apakiti; apakita.
167:1 Here follow the three cases as given in chap. 6. 1, in the usual way.
167:2 The usual three cases; see the preceding note.
168:1 The same three cases as before.
168:2 'The nine cases in which he guards (his claim).'

Mahavagga - Seventh Khandhaka: Chapter 10

10.
'A Bhikkhu, after the Kathina ceremony has been held, goes away on some
business. And when he has got beyond the boundary, he conceives the expectation
of getting a robe (presented). And he devotes himself to the realisation of his
expectation, and he obtains, &c. 2'
__________________
End of the Karanîya-dolasaka 3.




Footnotes
166:2 See chap. 8. 1. The same three times four cases are specified here as in
chap. 8; only the opening clauses of each case, which we have printed above, are
different from those in chap. 8.
166:3 'The twelve cases of (the Bhikkhu's going away on) business.'

Mahavagga - Seventh Khandhaka: Chapter 9

1. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting
p. 164
a robe (presented), thinking, "I will come back." And when he has got beyond the
boundary, he devotes himself to the realisation of his expectation, and he
obtains a robe where he had expected it, and does not obtain one where he had
not expected it. And he thinks, "I will have the robe made up here, and will
never go back," &c. 1
2. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting a robe (presented), thinking, "I will come back." And
when he has got beyond the boundary, he hears the news: "The Kathina, they say,
has been suspended in that district." And he thinks, "Since the Kathina has been
suspended in that district, I will devote myself here to obtaining the gift I am
expecting." And he adopts such action as may lead to the realisation of his
expectation, and he obtains a robe where he had expected it, and does not obtain
one where he had not expected it. And he thinks, "I will have the robe made up
here, and will never go back," &c. 2
3. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting a robe (presented), thinking, "I will come back." And
when he has got beyond the boundary, he adopts such action as may lead to the
realisation of his expectation, and he obtains a robe where he had expected it,
and does not obtain one where he had not expected it, and he has that robe made
up.
p. 165
[paragraph continues] When that robe has thus been made up he hears the news,
"The Kathina, they say, has been suspended in that district."
That Bhikkhu's Kathina privileges are suspended on the ground of his having
heard that news.
'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting a robe, thinking, "I will come back." And when he has got
beyond the boundary, he thinks, "I will devote myself to obtaining that expected
gift, and will never go back." And he cares for that expected gift, but his
expectation collapses.
That Bhikkhu's Kathina privileges are suspended on the ground of the lapse of
that expectation.
'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting a robe, thinking, "I will come back." And when he has got
beyond the boundary, he devotes himself to the realisation of his expectation,
and he obtains a robe where he had expected it, and does not obtain one where he
had not expected it, and he has that robe made up. And then, after it has been
made up, he postpones his return until the (general) suspension of privileges
has taken place.
'That Bhikkhu's Kathina privileges are suspended on the ground of his being
beyond the boundary.
'A Bhikkhu, after the Kathina ceremony has been held (&c., as in the preceding
case, down to:) And then, after it has been made up, he postpones his return
until the very moment when the (general) suspension of privileges takes place.
p. 166
'That Bhikkhu's Kathina privileges are suspended on the ground of the common
suspension.'
__________________
End of the section entitled Âsâ-dolasaka 1.




Footnotes
164:1 Here follows the same development into the four cases of nitthânantika,
sannitthânantika, nâsanantika, and âsâvakkhedika kathinuddhâra, as in chap. 8.
1.
164:2 Supply here the same four cases as in the preceding paragraph or in chap.
8. 1.
166:1 'The twelve cases (in which the robe is received) as expected.'

Mahavagga - Seventh Khandhaka: Chapter 8

1. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting a robe (presented). And when he has got beyond the
boundary, &c. And he adopts such a course of action as may lead to his
expectation being realised. But he obtains a robe where he had not expected it,
and does not obtain it where he had expected it. And he thinks, "I will have the
robe made up here, and will never go back." And he gets the robe made up.
'That Bhikkhu's Kathina privileges are suspended on the ground of his having a
robe ready for wear.
'A Bhikkhu, after the Kathina ceremony has been
p. 163
held (&c., as in the preceding case). And he thinks, "I will neither have the
robe made up, nor will I go back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having so
decided.
'A Bhikkhu, after the Kathina ceremony has been held, &c. And he thinks, "I will
have the robe made up here, and will never go back." And he has the robe made
up. And as the robe is being made up for him, it is spoilt.
'That Bhikkhu's Kathina privileges are suspended on the ground of the robe being
so spoilt.
'A Bhikkhu, after the Kathina ceremony has been held, goes away with the
expectation of getting a robe (presented). And when he has got beyond the
boundary, he thinks, "I will adopt here such a course of action as may lead to
my expectation being realised, and will never go back." And he devotes himself
to obtaining that expected gift, but his expectation comes to nothing.
'That Bhikkhu's Kathina privileges are suspended on the ground of the lapse of
that expectation.'
2, 3 1.
__________________
End of the section entitled Anâsâ-dolasaka 2.




Footnotes
163:1 §§ 2, 3 stand exactly in the same relation to § 1 in which chap. 6. 2, 3
stand to chap. 6. 1.
163:2 'The twelve cases (in which the robe is received) against expectation.'

Mahavagga - Seventh Khandhaka: Chapter 7

7.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe with him and
goes away, &c. 2'
__________________
End of the Âdâya- ('Taking away') Bhânavâra.




Footnotes
162:2 The whole chapter 6 is repeated here three times, the first time replacing
the words 'takes a robe' by 'takes a robe with him' (comp. chap. 3); the second
time replacing 'takes a robe' by 'takes a robe not ready' (comp. chap. 4); and
the third time with these two modifications combined (comp. chap. 5).

Mahavagga - Seventh Khandhaka: Chapter 6

1. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe, and goes
away. And when he has got beyond the boundary he thinks, "I will have the robe
made up here, and will never go back." And he gets the robe made up.
'That Bhikkhu's Kathina privileges are suspended on the ground of his having a
robe ready for wear, &c. 1
2. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, thinking, "I will never come back." And when he has got beyond the
boundary he thinks, "I will have the robe made up here." And he gets the robe
made up, &c. 2
3. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, without taking a resolution; he neither thinks "I will come back," nor
does he think "I will not come back." And when he has got beyond the boundary,
&c. 3
4. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes
away, thinking,
p. 162
[paragraph continues] "I will come back." And when he has got beyond the
boundary, &c. 1'



Footnotes
161:1 This case is word for word identical with the second case in chap. 2. 1.
After it follow the third and fourth case of chap. 2. 1, which it is unnecessary
to print here again in full extent. The triad of these cases is repeated here in
order to serve as a basis for the variations which are to follow in §§ 2, 3.
161:2 The triad of § 1 is repeated here, with the difference, as is seen from
the opening clauses which we have fully printed, that the Bhikkhu, before he has
got beyond the boundary, and not afterwards as in § 1, resolves upon not
returning to the âvâsa.
161:3 The whole triad as in § 1. The only difference between § 3 and § 1
consists in the following words being added in § 3 in each of the three cases,
'without taking a resolution; he neither thinks "I will come back," nor does he
think "I will not come back."'
162:1 Supply here the whole triad as in § 1, the words 'thinking "I will come
back"' being constantly added. After this triad follow three other cases which
are exactly identical with the three contained in chap. 2. 2.