Theravāda Vinayapiṭaka

Translators: brahmali

Theravāda Collection on Monastic Law

Cūḷavagga
The Small Division

17. Saṅghabhedakakkhandhaka

The chapter on schism in the Sangha

1.1 Chasakyapabbajjākathā
The account of the going forth of the six Sakyans

Tena samayena buddho bhagavā anupiyāyaṁ viharati, anupiyaṁ nāma mallānaṁ nigamo.
At one time the Buddha was staying at the Mallian town of Anupiyā.

Tena kho pana samayena abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti.
At that time a number of well-known young Sakyans had followed the Buddha in going forth.

Tena kho pana samayena mahānāmo ca sakko anuruddho ca sakko dvebhātikā honti.
Then there were the brothers Mahānāma and Anuruddha.

Anuruddho sakko sukhumālo hoti.
Anuruddha had been brought up in great comfort.

Tassa tayo pāsādā honti—
He had three stilt houses:

eko hemantiko, eko gimhiko, eko vassiko.
one for the winter, one for the summer, and one for the rainy season.

So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.
He spent the four months of the rainy season in the rainy-season house, attended on only by female musicians, never descending from that house.

Atha kho mahānāmassa sakkassa etadahosi—
Mahānāma thought,

“etarahi kho abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti.
“A number of well-known young Sakyans have just followed the Buddha in going forth,

Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito.
but no one from our household.

Yannūnāhaṁ vā pabbajeyyaṁ, anuruddho vā”ti.
Why doesn’t Anuruddha or I go forth?”

Atha kho mahānāmo sakko yena anuruddho sakko tenupasaṅkami, upasaṅkamitvā anuruddhaṁ sakkaṁ etadavoca—
He then went to Anuruddha and told him what he had thought.

“etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti.

Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito.

Tena hi tvaṁ vā pabbaja, ahaṁ vā pabbajissāmī”ti.

“Ahaṁ kho sukhumālo, nāhaṁ sakkomi agārasmā anagāriyaṁ pabbajituṁ.
Anuruddha replied, “I’ve been brought up in great comfort. I’m not able to go forth.

Tvaṁ pabbajāhī”ti.
You go forth.”

“Ehi kho te, tāta anuruddha, gharāvāsatthaṁ anusāsissāmi.
“Come, then, let me teach you how to run the family business.

Paṭhamaṁ khettaṁ kasāpetabbaṁ.
First you must plow the fields,

Kasāpetvā vapāpetabbaṁ.
then sow the seeds,

Vapāpetvā udakaṁ abhinetabbaṁ.
irrigate,

Udakaṁ abhinetvā udakaṁ ninnetabbaṁ.
and drain,

Udakaṁ ninnetvā niddhāpetabbaṁ.
and then weed.

Niddhāpetvā lavāpetabbaṁ.
Next you must cut the harvest,

Lavāpetvā ubbāhāpetabbaṁ.
gather it together,

Ubbāhāpetvā puñjaṁ kārāpetabbaṁ.
and make sheaves.

Puñjaṁ kārāpetvā maddāpetabbaṁ.
You must then thresh it,

Maddāpetvā palālāni uddharāpetabbāni.
remove the straw

Palālāni uddharāpetvā bhusikā uddharāpetabbā.
and husk,

Bhusikaṁ uddharāpetvā opunāpetabbaṁ.
and then winnow it

Opunāpetvā atiharāpetabbaṁ.
before you bring it into storage.

Atiharāpetvā āyatimpi vassaṁ evameva kātabbaṁ, āyatimpi vassaṁ evameva kātabban”ti.
And next year you must do the same, and the next.”

“Na kammā khīyanti?
“But when does the work stop?

Na kammānaṁ anto paññāyati?
I can’t see any end to it.

Kadā kammā khīyissanti?

Kadā kammānaṁ anto paññāyissati?

Kadā mayaṁ appossukkā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressāmā”ti?
When can you enjoy yourself with worldly pleasures, free from bother?”

“Na hi, tāta anuruddha, kammā khīyanti.
“The work doesn’t stop

Na kammānaṁ anto paññāyati.
and you won’t see any end to it.

Akhīṇeva kamme pitaro ca pitāmahā ca kālaṅkatā”ti.
While the work was still unfinished, our fathers and grandfathers have all died.”

“Tena hi tvaññeva gharāvāsatthena upajānāhi.
“Well then, you go ahead and run the family business.

Ahaṁ agārasmā anagāriyaṁ pabbajissāmī”ti.
I’ll go forth into homelessness.”

Atha kho anuruddho sakko yena mātā tenupasaṅkami, upasaṅkamitvā mātaraṁ etadavoca—
Anuruddha then went to his mother and said,

“icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ.
“Mom, I wish to go forth into homelessness.

Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please allow me.”

Evaṁ vutte, anuruddhassa sakkassa mātā anuruddhaṁ sakkaṁ etadavoca—

“tumhe kho me, tāta anuruddha, dve puttā piyā manāpā appaṭikūlā.
“Both of you, Anuruddha, my two sons, are dear and beloved to me.

Maraṇenapi vo akāmakā vinā bhavissāmi.
Even if you died, I would lose you against my wishes.

Kiṁ panāhaṁ tumhe jīvante anujānissāmi agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can I allow you to go forth into homelessness while you’re still living?”

Dutiyampi kho …pe…
A second time Anuruddha asked the same question and got the same reply.

tatiyampi kho anuruddho sakko mātaraṁ etadavoca—
He then asked a third time.

“icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ.

Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Tena kho pana samayena bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti.
At that time the Sakyans were ruled by King Bhaddiya,

So ca anuruddhassa sakkassa sahāyo hoti.
a friend of Anuruddha’s.

Atha kho anuruddhassa sakkassa mātā—
Anuruddha’s mother considered this

“ayaṁ kho bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti;

anuruddhassa sakkassa sahāyo;

so na ussahati agārasmā anagāriyaṁ pabbajitun”ti—
and thought, “Bhaddiya won’t be able to go forth into homelessness.”

anuruddhaṁ sakkaṁ etadavoca—
And she said to Anuruddha,

“sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī”ti.
“If King Bhaddiya goes forth, you may go forth too.”

Atha kho anuruddho sakko yena bhaddiyo sakyarājā tenupasaṅkami, upasaṅkamitvā bhaddiyaṁ sakyarājānaṁ etadavoca—
Anuruddha then went to King Bhaddiya and said,

“mama kho, samma, pabbajjā tava paṭibaddhā”ti.
“My going forth depends on yours.”

“Sace te, samma, pabbajjā mama paṭibaddhā vā appaṭibaddhā vā sā hotu, ahaṁ tayā;
“Don’t worry about whether your going forth depends on mine or not. I’m with you.

yathā sukhaṁ pabbajāhī”ti.
Just go forth when you like.”

“Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti.
“Come, let’s go forth together.”

“Nāhaṁ, samma, sakkomi agārasmā anagāriyaṁ pabbajitunti.
“I’m not able to go forth.

Yaṁ te sakkā aññaṁ mayā kātuṁ, kyāhaṁ karissāmi.
I’m not able to do what you do. There’s nothing I can do about it.

Tvaṁ pabbajāhī”ti.
You go forth.”

“Mātā kho maṁ, samma, evamāha—
“My mother told me

‘sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī’”ti.
that I may go forth only if you go forth.

“Bhāsitā kho pana te, samma, esā vācā.
And then you said,

Sace te, samma, pabbajjā mama paṭibaddhā vā, appaṭibaddhā vā sā hotu, ahaṁ tayā;
‘Don’t worry about whether your going forth depends on mine or not. I’m with you.

yathā sukhaṁ pabbajāhī”ti.
Just go forth when you like.’

“Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti.
So come, let’s go forth together.”

Tena kho pana samayena manussā saccavādino honti, saccapaṭiññā.
At that time people spoke the truth,

Atha kho bhaddiyo sakyarājā anuruddhaṁ sakkaṁ etadavoca—
and so Bhaddiya said to Anuruddha,

“āgamehi, samma, sattavassāni.
“Please wait seven years.

Sattannaṁ vassānaṁ accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti.
Then we’ll go forth together.”

“Aticiraṁ, samma, sattavassāni.
“That’s too long.

Nāhaṁ sakkomi sattavassāni āgametun”ti.
I’m not able to wait for seven years.”

“Āgamehi, samma, chavassāni …pe…
“Then wait six years …

pañcavassāni …
five years …

cattāri vassāni …
four years …

tīṇi vassāni …
three years …

dve vassāni …
two years …

ekaṁ vassaṁ.
one year,

Ekassa vassassa accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti.
and we’ll go forth together.”

“Aticiraṁ, samma, ekavassaṁ.
“That’s too long.

Nāhaṁ sakkomi ekaṁ vassaṁ āgametun”ti.
I’m not able to wait for one year.”

“Āgamehi, samma, sattamāse.
“Then wait seven months,

Sattannaṁ māsānaṁ accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā”ti.
and we’ll go forth together.”

“Aticiraṁ, samma, sattamāsā.
“That’s too long.

Nāhaṁ sakkomi sattamāse āgametun”ti.
I’m not able to wait for seven months.”

“Āgamehi, samma, cha māse …pe…
“Then wait six months …

pañca māse …
five months …

cattāro māse …
four months …

tayo māse …
three months …

dve māse …
two months …

ekaṁ māsaṁ …
one month …

aḍḍhamāsaṁ.
half a month,

Aḍḍhamāsassa accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā”ti.
and we’ll go forth together.”

“Aticiraṁ, samma, aḍḍhamāso.
“That’s too long.

Nāhaṁ sakkomi aḍḍhamāsaṁ āgametun”ti.
I’m not able to wait for half a month.”

“Āgamehi, samma, sattāhaṁ yāvāhaṁ putte ca bhātaro ca rajjaṁ niyyādemī”ti.
“Then wait seven days, while I hand over the rulership to my sons and brothers.”

“Na ciraṁ, samma, sattāho, āgamessāmī”ti.
“Seven days isn’t long. I’ll wait.”

Atha kho bhaddiyo ca sakyarājā anuruddho ca ānando ca bhagu ca kimilo ca devadatto ca, upālikappakena sattamā, yathā pure caturaṅginiyā senāya uyyānabhūmiṁ niyyanti, evameva caturaṅginiyā senāya niyyiṁsu.
Soon afterwards King Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, with the barber Upāli as the seventh, went out to the park with the fourfold army, just as they had in the past.

Te dūraṁ gantvā senaṁ nivattāpetvā paravisayaṁ okkamitvā ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā upāliṁ kappakaṁ etadavocuṁ—
After going a good distance, they turned back the army. They then entered a foreign territory, removed their ornaments, bound them into a bundle with an upper robe, and said to Upāli,

“handa, bhaṇe upāli, nivattassu;
“Now turn back, Upāli.

alaṁ te ettakaṁ jīvikāyā”ti.
This is enough for you to live on.”

Atha kho upālissa kappakassa nivattantassa etadahosi—
As Upāli was returning, he thought,

“caṇḍā kho sākiyā;
“The Sakyans are temperamental.

iminā kumārā nippātitāti ghātāpeyyumpi maṁ.
They may think that I’m responsible for the departure of these young men and have me executed.

Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti.
Now, if these young Sakyans are going forth into homelessness,

Kimaṅgaṁ panāhan”ti.
why shouldn’t I?”

Bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā “yo passati, dinnaṁyeva haratū”ti vatvā yena te sakyakumārā tenupasaṅkami.
Undoing the bundle, he hung the goods from a tree, saying, “This is given to whoever sees it. They may take it away.” And he returned to the young Sakyans.

Addasāsuṁ kho te sakyakumārā upāliṁ kappakaṁ dūratova āgacchantaṁ.
Seeing Upāli coming,

Disvāna upāliṁ kappakaṁ etadavocuṁ—
they said to him,

“kissa, bhaṇe upāli, nivattesī”ti?
“Why are you coming back, Upāli?”

“Idha me, ayyaputtā, nivattantassa etadahosi—
And he told what he had done.

‘caṇḍā kho sākiyā;

iminā kumārā nippātitāti ghātāpeyyumpi maṁ.

Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti.

Kimaṅgaṁ panāhan’ti.

So kho ahaṁ, ayyaputtā, bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā ‘yo passati, dinnaññeva haratū’ti vatvā tatomhi paṭinivatto”ti.

“Suṭṭhu, bhaṇe upāli, akāsi yampi na nivatto.
“You have done the right thing.

Caṇḍā kho sākiyā;
The Sakyans are indeed temperamental.

iminā kumārā nippātitāti ghātāpeyyumpi tan”ti.
They might well have held you responsible for our departure and have had you executed.”

Atha kho sakyakumārā upāliṁ kappakaṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
The young Sakyans then took Upāli with them and went to the Buddha, where they bowed, sat down,

Ekamantaṁ nisinnā kho te sakyakumārā bhagavantaṁ etadavocuṁ—
and said,

“mayaṁ, bhante, sākiyā nāma mānassino.
“Sir, we Sakyans are proud.

Ayaṁ, bhante, upāli kappako amhākaṁ dīgharattaṁ paricārako.
This barber Upāli has been serving us for a long time.

Imaṁ bhagavā paṭhamaṁ pabbājetu.
Please let him go forth first.

Imassa mayaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṁ karissāma.
We’ll then bow down to him, rise up for him, raise our joined palms to him, and do acts of respect toward him.

Evaṁ amhākaṁ sākiyānaṁ sākiyamāno nimmānāyissatī”ti.
In this way our Sakyan pride will be humbled.”

Atha kho bhagavā upāliṁ kappakaṁ paṭhamaṁ pabbājesi, pacchā te sakyakumāre.
And the Buddha had Upāli go forth first, and afterwards the young Sakyans.

Atha kho āyasmā bhaddiyo teneva antaravassena tisso vijjā sacchākāsi.
During that very rainy season Venerable Bhaddiya realized the three insights,

Āyasmā anuruddho dibbacakkhuṁ uppādesi.
Venerable Anuruddha obtained clairvoyance,

Āyasmā ānando sotāpattiphalaṁ sacchākāsi.
Venerable Ānanda realized stream-entry,

Devadatto pothujjanikaṁ iddhiṁ abhinipphādesi.
whereas Devadatta obtained supernormal powers, but no stage of awakening.

Tena kho pana samayena āyasmā bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—
Then, when Bhaddiya was in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently uttered this heartfelt exclamation:

“aho sukhaṁ, aho sukhan”ti.
“Oh, what happiness! Oh, what happiness!”

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
A number of monks went to the Buddha, bowed, sat down,

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—
and told him what was happening,

“āyasmā, bhante, bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—

‘aho sukhaṁ, aho sukhan’ti.

Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo anabhiratova brahmacariyaṁ carati.
adding, “No doubt Bhaddiya is dissatisfied with the spiritual life.

Taṁyeva vā purimaṁ rajjasukhaṁ samanussaranto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—
He’s saying this because he’s recalling his former happiness as a king.”

‘aho sukhaṁ, aho sukhan’”ti.

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi—
The Buddha addressed a certain monk:

“ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi—
“Go, monk, and in my name say to Bhaddiya,

‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti.
‘Bhaddiya, the Teacher is calling you.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ bhaddiyaṁ etadavoca—
Saying, “Yes, Sir,” he did just that.

“satthā taṁ, āvuso bhaddiya, āmantetī”ti.

“Evamāvuso”ti kho āyasmā bhaddiyo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Bhaddiya consented. He then went to the Buddha, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ bhagavā etadavoca—
The Buddha said to him,

“saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—
“Is it true, Bhaddiya, that when you’re in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently utter this heartfelt exclamation:

‘aho sukhaṁ, aho sukhan’”ti?
‘Oh, what happiness! Oh, what happiness!’?”

“Evaṁ, bhante”ti.
“Yes, Venerable Sir.”

“Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—
“But why do you say this?”

‘aho sukhaṁ, aho sukhan’”ti?

“Pubbe me, bhante, rañño satopi antopi antepure rakkhā susaṁvihitā hoti, bahipi antepure rakkhā susaṁvihitā hoti, antopi nagare rakkhā susaṁvihitā hoti, bahipi nagare rakkhā susaṁvihitā hoti, antopi janapade rakkhā susaṁvihitā hoti, bahipi janapade rakkhā susaṁvihitā hoti.
“In the past, Sir, when I was a king, I was well protected within and outside the royal compound, within and outside of town, and within and outside the country.

So kho ahaṁ, bhante, evaṁ rakkhitopi gopitopi santo bhīto ubbiggo ussaṅkī utrasto viharāmi.
But although I was protected and guarded in this way, I was fearful, agitated, and distrustful.

Etarahi kho pana ahaṁ eko, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi abhīto anubbiggo anussaṅkī anutrasto appossukko pannalomo paradattavutto migabhūtena cetasā viharāmīti.
But now, Sir, when I’m in the wilderness, at the foot of a tree, or in an empty dwelling, I’m free from fear, agitation, and distrust. I’m free from bother, relaxed, living on what’s given by others, with a mind as free as a wild animal.

Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānemi—
That’s why I say this.”

‘aho sukhaṁ, aho sukhan’”ti.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation:

“Yassantarato na santi kopā,
“They who have no anger within,

Iti bhavābhavatañca vītivatto;
Gone beyond any kind of existence,

Taṁ vigatabhayaṁ sukhiṁ asokaṁ,
Happy, free from fear and sorrow—

Devā nānubhavanti dassanāyā”ti.
Even the gods are unable to see them.”

1.2. Devadattavatthu
1.2 The account of Devadatta

Atha kho bhagavā anupiyāyaṁ yathābhirantaṁ viharitvā yena kosambī tena cārikaṁ pakkāmi.
When the Buddha had stayed at Anupiyā for as long as he liked, he set out wandering toward Kosambī.

Anupubbena cārikaṁ caramāno yena kosambī tadavasari.
When he eventually arrived,

Tatra sudaṁ bhagavā kosambiyaṁ viharati ghositārāme.
he stayed in Ghosita’s Monastery.

Atha kho devadattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, Devadatta thought,

“kaṁ nu kho ahaṁ pasādeyyaṁ, yasmiṁ me pasanne bahulābhasakkāro uppajjeyyā”ti?
“Who might I inspire to have confidence in me, so that I’d get much material support and honor?”

Atha kho devadattassa etadahosi—
And it occurred to him,

“ayaṁ kho ajātasattu kumāro taruṇo ceva āyatiṁ bhaddo ca.
“Prince Ajātasattu is young and has a bright future.

Yannūnāhaṁ ajātasattuṁ kumāraṁ pasādeyyaṁ.
Why don’t I inspire him to have confidence in me?

Tasmiṁ me pasanne bahulābhasakkāro uppajjissatī”ti.
Then I’ll get much material support and honor.”

Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi.
He put his dwelling in order, took his bowl and robes, and left for Rājagaha,

Anupubbena yena rājagahaṁ tadavasari.
where he eventually arrived.

Atha kho devadatto sakavaṇṇaṁ paṭisaṁharitvā kumārakavaṇṇaṁ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchaṅge pāturahosi.
He then transformed himself into a boy wearing a snake as a belt and appeared on Prince Ajātasattu’s lap.

Atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussaṅkī utrasto.
When Ajātasattu became fearful and agitated,

Atha kho devadatto ajātasattuṁ kumāraṁ etadavoca—
Devadatta said to him,

“bhāyasi maṁ tvaṁ, kumārā”ti?
“Are you afraid of me, Prince?”

“Āma bhāyāmi.
“I am.

Kosi tvan”ti?
Who are you?”

“Ahaṁ devadatto”ti.
“I’m Devadatta.”

“Sace kho tvaṁ, bhante, ayyo devadatto, iṅgha sakeneva vaṇṇena pātubhavassū”ti.
“If you’re Venerable Devadatta, please appear in your own form.”

Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi.
Devadatta abandoned the form of a boy and stood in front of Ajātasattu, wearing his robes and carrying his bowl.

Atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati.
By means of this wonder Devadatta was able to inspire Ajātasattu to have confidence in him. Ajātasattu then attended on him morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food.

Atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji—
Overcome by material support, honor, and praise,

“ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti.
Devadatta started desiring to lead the Sangha of monks.

Saha cittuppādāva devadatto tassā iddhiyā parihāyi.
But with the appearance of that thought, his supernormal powers disappeared.

Tena kho pana samayena kakudho nāma koḷiyaputto, āyasmato mahāmoggallānassa upaṭṭhāko, adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno.
At that time Kakudha the Koḷiyan, the attendant to Venerable Mahāmoggallāna, had recently died and been reborn in a mind-made body.

Tassa evarūpo attabhāvappaṭilābho hoti—
He had acquired a body

seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.
two or three times the size of the fields of a Magadhan village.

So tena attabhāvappaṭilābhena neva attānaṁ na paraṁ byābādheti.
Yet he harmed neither himself nor others with that body.

Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Soon afterwards the god Kakudha approached Mahāmoggallāna, bowed down,

Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca—
and told him

“devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji—
about Devadatta’s desire

‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti.

Saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno”ti.
and the disappearance of his supernormal powers.

Idamavoca kakudho devaputto.

Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
He then bowed down, circumambulated Mahāmoggallāna with his right side toward him, and disappeared right there.

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Mahāmoggallāna then went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—
and told him all that had happened.

“kakudho nāma, bhante, koḷiyaputto mama upaṭṭhāko adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno.

Tassa evarūpo attabhāvappaṭilābho—

seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.

So tena attabhāvappaṭilābhena neva attānaṁ na paraṁ byābādheti.

Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi.

Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca—

‘devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji—

ahaṁ bhikkhusaṅghaṁ pariharissāmīti.

Saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno’ti.

Idamavoca, bhante, kakudho devaputto.

Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyī”ti.

“Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito?
The Buddha said, “But, Moggallāna, have you read Kakudha’s mind

Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā”ti?
so that you know that all he says is just so and not otherwise?”

“Cetasā ceto paricca vidito ca me, bhante, kakudho devaputto.
“I have, Venerable Sir.”

Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā”ti.

“Rakkhassetaṁ, moggallāna, vācaṁ.
“Remember these words, Moggallāna!

Rakkhassetaṁ, moggallāna, vācaṁ.

Idāni so moghapuriso attanāva attānaṁ pātukarissati.
Soon that fool will show himself as he truly is.”

1.3. Pañcasatthukathā
1.3 Discussion of the five kinds of teachers

Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ.
“Moggallāna, there are five kinds of teachers in the world.

Katame pañca?

Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
One kind of teacher is impure in behavior, while claiming it is pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno “parisuddhasīlomhī”ti paṭijānāti “parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma?

Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—
And it’s because of him that we’re honored with gifts of robe-cloth, almsfood, dwellings, and medicinal supplies. How, then, can we inform them?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti;
The disciples conceal the impure behavior of such a teacher,

evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati.
and the teacher expects them to do so.

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti ca.
Another kind of teacher is impure in livelihood, while claiming it is pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno “parisuddhājīvomhī”ti paṭijānāti “parisuddho me ājīvo pariyodāto asaṅkiliṭṭho”ti ca.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti;
The disciples conceal the impure livelihood of such a teacher,

evarūpo ca pana satthā sāvakehi ājīvato rakkhaṁ paccāsīsati.
and the teacher expects them to do so.

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti ca.
Still another kind of teacher gives impure teachings, while claiming they are pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno “parisuddhadhammadesanomhī”ti paṭijānāti “parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā”ti ca.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti;
The disciples conceal the impure teachings of such a teacher,

evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṁ paccāsīsati.
and the teacher expects them to do so.

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
Still another kind of teacher gives impure explanations, while claiming they are pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno “parisuddhaveyyākaraṇomhī”ti paṭijānāti “parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti;
The disciples conceal the impure explanations of such a teacher,

evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṁ paccāsīsati.
and the teacher expects them to do so.

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
Still another kind of teacher has impure knowledge and vision, while claiming they are pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno “parisuddhañāṇadassanomhī”ti paṭijānāti “parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti;
The disciples conceal the impure knowledge and vision of such a teacher,

evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsatīti.
and the teacher expects them to do so.

Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ.

Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
But in my case, Moggallāna, I claim my behavior is pure because it is.

Na ca maṁ sāvakā sīlato rakkhanti;
My disciples don’t conceal my behavior,

na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi.
and I don’t expect them to do so.

Parisuddhājīvo samāno …pe…
I claim my livelihood is pure …

parisuddhadhammadesano samāno …pe…
I claim my teachings are pure …

parisuddhaveyyākaraṇo samāno …pe…
I claim my explanations are pure …

parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
I claim my knowledge and vision are pure because they are.

Na ca maṁ sāvakā ñāṇadassanato rakkhanti;
My disciples don’t conceal my knowledge and vision,

na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti.
and I don’t expect them to do so.”

Atha kho bhagavā kosambiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi.
When the Buddha had stayed at Kosambī for as long as he liked, he set out wandering toward Rājagaha.

Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
When he eventually arrived,

Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
he stayed in the Bamboo Grove, the squirrel sanctuary.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then a number of monks went to the Buddha, bowed, sat down,

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—
and said,

“devadattassa, bhante, ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati;
“Sir, Prince Ajātasattu attends on Devadatta morning and evening, with five hundred carriages

pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti.
and a meal offering of five hundred dishes of food.”

“Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha.
“Monks, don’t envy Devadatta his material support, honor, and praise.

Yāvakīvañca, bhikkhave, devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi.
So long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities.

Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa;
Just as a fierce dog would get even fiercer if you break a gall bladder on its nose,

evameva kho, bhikkhave, yāvakīvañca devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi.
so too, so long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities.

Attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;
Just as a plantain banana tree produces fruit to its own destruction and ruin,

evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin.

Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;
Just as a bamboo produces fruit to its own destruction and ruin,

Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;
Just as a <i lang='pi' translate='no'>naḷa</i> reed produces fruit to its own destruction and ruin,

Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti;
Just as a mule becomes pregnant to its own destruction and ruin,

evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti.
so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin.”

Phalaṁ ve kadaliṁ hanti,
“The fruit destroys the plantain,

phalaṁ veḷuṁ phalaṁ naḷaṁ;
And the bamboo and the reed.

Sakkāro kāpurisaṁ hanti,
Honor destroys the bad person,

gabbho assatariṁ yathā”ti.
As the fetus destroys the mule.”

Paṭhamabhāṇavāro niṭṭhito.
The first section for recitation is finished.

2.1. Pakāsanīyakamma
2.1 The legal procedure of announcement

Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti sarājikāya parisāya.
Soon afterwards the Buddha was seated giving a teaching surrounded by a large gathering of people, including the King.

Atha kho devadatto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
Devadatta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said,

“jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto.
“Sir, you’re now old and close to the end of life.

Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṅghaṁ nissajjatu.
You should live free from bother and enjoy the happiness of meditation. Hand the Sangha of monks over to me.

Ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti.
Let me lead the Sangha.”

“Alaṁ, devadatta, mā te rucci bhikkhusaṅghaṁ pariharitun”ti.
“Let it be, Devadatta, don’t think of leading the Sangha of monks.”

Dutiyampi kho devadatto …pe…
A second time Devadatta said the same thing and got the same reply.

tatiyampi kho devadatto bhagavantaṁ etadavoca—
He then said it a third time,

“jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto.

Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṅghaṁ nissajjatu.

Ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti.
and the Buddha replied:

“Sāriputtamoggallānānampi kho ahaṁ, devadatta, bhikkhusaṅghaṁ na nissajjeyyaṁ, kiṁ pana tuyhaṁ chavassa kheḷāsakassā”ti.
“I wouldn’t even hand the Sangha over to Sāriputta and Mogallāna, so why then to you, a wretched devourer of junk?”

Atha kho devadatto—
Devadatta thought,

sarājikāya maṁ bhagavā parisāya kheḷāsakavādena apasādeti, sāriputtamoggallāneva ukkaṁsatīti—
“The Buddha disparages me in front of a gathering that includes the king as a devourer of junk, while praising Sāriputta and Mogallāna,”

kupito anattamano bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
and he bowed down in anger, circumambulated the Buddha with his right side toward him, and left.

Ayañcarahi devadattassa bhagavati paṭhamo āghāto ahosi.
This was the first time Devadatta had ill will toward the Buddha.

Atha kho bhagavā bhikkhū āmantesi—
Soon afterwards the Buddha addressed the monks:

“tena hi, bhikkhave, saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ karotu—
“Well then, the Sangha should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this:

‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
‘Devadatta’s character has changed.

Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti.
Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.’

Evañca pana, bhikkhave, kātabbaṁ.
And it should be done in this way.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ kareyya—
If the Sangha is ready, it should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
“Devadatta’s character has changed.

Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo”ti.
Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.”

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ karoti—
The Sangha does a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
“Devadatta’s character has changed.

Yassāyasmato khamati devadattassa rājagahe pakāsanīyassa kammassa karaṇaṁ—
Any monk who approves of doing such a legal procedure

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo”ti—

so tuṇhassa;
should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Kataṁ saṅghena devadattassa rājagahe pakāsanīyaṁ kammaṁ—
The Sangha has done a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha like this:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
“Devadatta’s character has changed.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi—
The Buddha then addressed Sāriputta:

“tena hi tvaṁ, sāriputta, devadattaṁ rājagahe pakāsehī”ti.
“Well then, Sāriputta, make that announcement about Devadatta in Rājagaha.”

“Pubbe mayā, bhante, devadattassa rājagahe vaṇṇo bhāsito—
“In the past, Sir, I have praised Devadatta in Rājagaha,

‘mahiddhiko godhiputto, mahānubhāvo godhiputto’ti.
saying, ‘Godhiputta is powerful and mighty.’

Kathāhaṁ, bhante, devadattaṁ rājagahe pakāsemī”ti?
How, then, can I now make this announcement about him?”

“Nanu tayā, sāriputta, bhūtoyeva devadattassa rājagahe vaṇṇo bhāsito—
“Didn’t you praise him truthfully

‘mahiddhiko godhiputto, mahānubhāvo godhiputto’”ti?
when you said that?”

“Evaṁ, bhante”ti.
“I did.”

“Evameva kho tvaṁ, sāriputta, bhūtaṁyeva devadattaṁ rājagahe pakāsehī”ti.
“In the same way, you should make this announcement truthfully.”

“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, Sir.”

Atha kho bhagavā bhikkhū āmantesi—
The Buddha then addressed the monks:

“tena hi, bhikkhave, saṅgho sāriputtaṁ sammannatu devadattaṁ rājagahe pakāsetuṁ—
“Well then, the Sangha should appoint Sāriputta to make that announcement about Devadatta in Rājagaha.

‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.

Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’ti.

Evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.

Paṭhamaṁ sāriputto yācitabbo.
First Sāriputta should be asked,

Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho āyasmantaṁ sāriputtaṁ sammanneyya devadattaṁ rājagahe pakāsetuṁ—
If the Sangha is ready, it should appoint Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
“Devadatta’s character has changed.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho āyasmantaṁ sāriputtaṁ sammannati devadattaṁ rājagahe pakāsetuṁ—
The Sangha appoints Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati, yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo”ti.
“Devadatta’s character has changed. Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.”

Yassāyasmato khamati, āyasmato sāriputtassa sammuti devadattaṁ rājagahe pakāsetuṁ—
Any monk who approves of appointing Venerable Sāriputta in this way

so tuṇhassa;
should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammato saṅghena āyasmā sāriputto devadattaṁ rājagahe pakāsetuṁ—
The Sangha has appointed Venerable Sāriputta to make an announcement about Devadatta in Rājagaha like this:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
“Devadatta’s character has changed.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Sammato ca āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ rājagahaṁ pavisitvā devadattaṁ rājagahe pakāsesi—
When he had been appointed, Sāriputta entered Rājagaha accompanied by a number of monks. He then made that announcement about Devadatta:

“pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
“Devadatta’s character has changed.

Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—
The foolish people there, those with little faith and confidence, said,

“usūyakā ime samaṇā sakyaputtiyā devadattassa lābhasakkāraṁ usūyantī”ti.
“These Sakyan monastics are envious of Devadatta’s material support and honor.”

Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu—
But the wise ones, those with faith and confidence, said,

“na kho idaṁ orakaṁ bhavissati yathā bhagavā devadattaṁ rājagahe pakāsāpetī”ti.
“This must be a serious matter, seeing as the Buddha has had an announcement made about Devadatta in Rājagaha.”

2.2. Ajātasattukumāravatthu
2.2 The account of Prince Ajātasattu

Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca—
Soon afterwards Devadatta went to Prince Ajātasattu and said,

“pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā.
“In the past, Prince, people were long-lived, but now they’re short-lived.

Ṭhānaṁ kho panetaṁ vijjati yaṁ tvaṁ kumārova samāno kālaṁ kareyyāsi.
It’s possible that you might die while still a prince.

Tena hi tvaṁ, kumāra, pitaraṁ hantvā rājā hohi.
So then, kill your father and become the king.

Ahaṁ bhagavantaṁ hantvā buddho bhavissāmī”ti.
And I’ll kill the Buddha and take his place.”

Atha kho ajātasattu kumāro—
Ajātasattu thought,

“ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto”ti—
“Venerable Devadatta is powerful and mighty. He would know.”

ūruyā potthanikaṁ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto sahasā antepuraṁ pāvisi.
He then bound a dagger to his thigh, and while fearful and agitated, he hastily entered the royal compound in the middle of the day.

Addasāsuṁ kho antepure upacārakā mahāmattā ajātasattuṁ kumāraṁ divā divassa bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ sahasā antepuraṁ pavisantaṁ;
The officials there saw Ajātasattu’s strange behavior

disvāna aggahesuṁ.
and seized him.

Te vicinantā ūruyā potthanikaṁ baddhaṁ disvāna ajātasattuṁ kumāraṁ etadavocuṁ—
When they examined him, they found the dagger tied to his thigh. They asked him

“kiṁ tvaṁ, kumāra, kattukāmosī”ti?
what he was up to.

“Pitaramhi hantukāmo”ti.
“I wish to kill my father.”

“Kenāsi ussāhito”ti?
“Has anyone encouraged you?”

“Ayyena devadattenā”ti.
“Venerable Devadatta.”

Ekacce mahāmattā evaṁ matiṁ akaṁsu—
Some officials said,

“kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā”ti.
“The Prince should be executed, together with Devadatta and all the monks.”

Ekacce mahāmattā evaṁ matiṁ akaṁsu—
Others said,

“na bhikkhū hantabbā.
“The monks shouldn’t be executed.

Na bhikkhū kiñci aparajjhanti.
They haven’t done anything wrong.

Kumāro ca hantabbo, devadatto cā”ti.
The Prince should be executed, together with Devadatta.”

Ekacce mahāmattā evaṁ matiṁ akaṁsu—
Still others said,

“na kumāro ca hantabbo, na devadatto.
“Neither the Prince nor Devadatta

Na bhikkhū hantabbā.
nor the monks should be executed.

Rañño ārocetabbaṁ.
The King should be informed,

Yathā rājā vakkhati tathā karissāmā”ti.
and we should do as he says.”

Atha kho te mahāmattā ajātasattuṁ kumāraṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkamiṁsu, upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ.
They took Ajātasattu with them and went to King Seniya Bimbisāra of Magadha to inform him of what had happened.

“Kathaṁ, bhaṇe, mahāmattehi mati katā”ti?
The King said, “What do you all make of this?”

“Ekacce, deva, mahāmattā evaṁ matiṁ akaṁsu—
They told him their views.

‘kumāro ca hantabbo, devadatto ca, sabbe ca bhikkhū hantabbā’ti.

Ekacce mahāmattā evaṁ matiṁ akaṁsu—

‘na bhikkhū hantabbā.

Na bhikkhū kiñci aparajjhanti.

Kumāro ca hantabbo, devadatto cā’ti.

Ekacce mahāmattā evaṁ matiṁ akaṁsu—

‘na kumāro ca hantabbo, na devadatto.

Na bhikkhū hantabbā.

Rañño ārocetabbaṁ.

Yathā rājā vakkhati tathā karissāmā’”ti.

“Kiṁ, bhaṇe, karissati buddho vā dhammo vā saṅgho vā?
The King then said, “What’s this got to do with the Buddha, the Teaching, and the Sangha?

Nanu bhagavatā paṭikacceva devadatto rājagahe pakāsāpito—
Didn’t the Buddha have an announcement made in Rājagaha as a warning:

‘pubbe devadattassa aññā pakati ahosi, idāni aññā pakati.
‘Devadatta’s character has changed.

Yaṁ devadatto kareyya kāyena vācāya, na tena buddho vā dhammo vā saṅgho vā daṭṭhabbo, devadattova tena daṭṭhabbo’”ti?
Whatever Devadatta now does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta’?”

Tattha ye te mahāmattā evaṁ matiṁ akaṁsu—
He then fired those officials who had suggested

“kumāro ca hantabbo devadatto ca;
to execute the Prince, Devadatta,

sabbe ca bhikkhū hantabbā”ti;
and the Sangha;

te aṭṭhāne akāsi.

Ye te mahāmattā evaṁ matiṁ akaṁsu—
he demoted those who had suggested

“na bhikkhū hantabbā;

na bhikkhū kiñci aparajjhanti;

kumāro ca hantabbo devadatto cā”ti;
to execute the Prince and Devadatta;

te nīce ṭhāne ṭhapesi.

Ye te mahāmattā evaṁ matiṁ akaṁsu—
and he promoted those who had suggested

“na kumāro ca hantabbo, na devadatto;

na bhikkhū hantabbā;

rañño ārocetabbaṁ;

yathā rājā vakkhati tathā karissāmā”ti;
to act according to the king’s orders.

te ucce ṭhāne ṭhapesi.

Atha kho rājā māgadho seniyo bimbisāro ajātasattuṁ kumāraṁ etadavoca—
And he said to Ajātasattu,

“kissa maṁ tvaṁ, kumāra, hantukāmosī”ti?
“Why do you want to kill me?”

“Rajjenāmhi, deva, atthiko”ti.
“I want to rule, sir.”

“Sace kho tvaṁ, kumāra, rajjena atthiko, etaṁ te rajjan”ti ajātasattussa kumārassa rajjaṁ niyyādesi.
“If you want to rule, the kingdom is yours.” And he handed the rulership over to the Prince.

2.3. Abhimārapesana
2.3 The sending of assassins

Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca—
Soon afterwards Devadatta went to Ajātasattu and said,

“purise, mahārāja, āṇāpehi, ye samaṇaṁ gotamaṁ jīvitā voropessantī”ti.
“Great king, please order your men to kill the ascetic Gotama.”

Atha kho ajātasattu kumāro manusse āṇāpesi—
And the King told his men,

“yathā, bhaṇe, ayyo devadatto āha tathā kareyyāthā”ti.
“Do as Venerable Devadatta says.”

Atha kho devadatto ekaṁ purisaṁ āṇāpesi—
Devadatta then told one man,

“gacchāvuso, amukasmiṁ okāse samaṇo gotamo viharati.
“Go to such and such a place where the ascetic Gotama is staying.

Taṁ jīvitā voropetvā iminā maggena āgacchā”ti.
Kill him and return via that path.”

Tasmiṁ magge dve purise ṭhapesi—
On that path he stationed two men, saying,

“yo iminā maggena eko puriso āgacchati, taṁ jīvitā voropetvā iminā maggena āgacchathā”ti.
“Kill the man who comes along this path and return via that path.”

Tasmiṁ magge cattāro purise ṭhapesi—
On that path he stationed four men, saying,

“ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti.
“Kill the two men who come along this path and return via that path.”

Tasmiṁ magge aṭṭha purise ṭhapesi—
On that path he stationed eight men, saying,

“ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti.
“Kill the four men who come along this path and return via that path.”

Tasmiṁ magge soḷasa purise ṭhapesi—
On that path he stationed sixteen men, saying,

“ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā”ti.
“Kill the eight men who come along this path and then return.”

Atha kho so eko puriso asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato avidūre bhīto ubbiggo ussaṅkī utrasto patthaddhena kāyena aṭṭhāsi.
Soon afterwards that one man armed himself with a bow and arrows, as well as a sword and shield, and went to the Buddha. As he got close, he became fearful and agitated, standing rigidly.

Addasā kho bhagavā taṁ purisaṁ bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ patthaddhena kāyena ṭhitaṁ.
The Buddha saw him

Disvāna taṁ purisaṁ etadavoca—
and said,

“ehāvuso, mā bhāyī”ti.
“Come, don’t be afraid.”

Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
He then placed his sword and shield to one side, put down his bow and arrows, and went up to the Buddha. He bowed down with his head at the Buddha’s feet, and said,

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto.
“Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful in coming here with a malicious mind intent on murder.

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please forgive me so that I may restrain myself in the future.”

“Taggha tvaṁ, āvuso, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto.
“You have certainly made a mistake. You’ve been foolish, confused, and unskillful.

Yato ca kho tvaṁ, āvuso, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you acknowledge your mistake and make proper amends, I forgive you.

Vuḍḍhi hesā, āvuso, ariyassa vinaye—
For this is called growth in the training of the noble ones:

yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.
acknowledging a mistake, making proper amends, and undertaking restraint for the future.”

Atha kho bhagavā tassa purisassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave him a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā taṁ bhagavā aññāsi kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.
suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva tassa purisassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while he was sitting right there, he experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Atha kho so puriso diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Wonderful, Sir, wonderful!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—
Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or bring a lamp into the darkness

‘cakkhumanto rūpāni dakkhantī’ti—
so that one with eyes might see what’s there—

evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Please accept me as a lay follower who has gone for refuge for life.”

Atha kho bhagavā taṁ purisaṁ etadavoca—
The Buddha then said to him,

“mā kho tvaṁ, āvuso, iminā maggena gaccha, iminā maggena gacchāhī”ti aññena maggena uyyojesi.
“Don’t go back along this path, go along that one.” And he sent him down a different path.

Atha kho te dve purisā—
The two men thought,

“kiṁ nu kho so eko puriso cirena āgacchatī”ti—
“Why is it taking that one man so long to arrive?”

paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.
As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree.

Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
They approached him, bowed, and sat down.

Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi …pe…
The Buddha gave them a progressive talk …

aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
and they had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“abhikkantaṁ, bhante …pe…
“Wonderful, Sir …

upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.
Please accept us as lay followers who have gone for refuge for life.”

Atha kho bhagavā te purise etadavoca—
The Buddha then said to them,

“mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā”ti aññena maggena uyyojesi.
“Don’t go back along this path, go along that one.” And he sent them down a different path.

Atha kho te cattāro purisā …pe…
The four men …

atha kho te aṭṭha purisā …pe…
the eight men …

atha kho te soḷasa purisā—
the sixteen men thought,

kiṁ nu kho te aṭṭha purisā cirena āgacchantīti—
“Why is it taking those eight men so long to arrive?”

Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
They approached him, bowed, and sat down.

Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha gave them a progressive talk …

dānakathaṁ …pe…

aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
and they had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“abhikkantaṁ, bhante …pe…
“Wonderful, Sir …

upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.
Please accept us as lay followers who have gone for refuge for life.”

Atha kho bhagavā te purise etadavoca—

“mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā”ti aññena maggena uyyojesi.

Atha kho so eko puriso yena devadatto tenupasaṅkami, upasaṅkamitvā devadattaṁ etadavoca—
Soon afterwards that one man went to Devadatta and said,

“nāhaṁ, bhante, sakkomi taṁ bhagavantaṁ jīvitā voropetuṁ;
“I wasn’t able to kill him, Sir.

mahiddhiko so bhagavā mahānubhāvo”ti.
He’s powerful and mighty, that Buddha.”

“Alaṁ, āvuso;
“Never mind.

mā tvaṁ samaṇaṁ gotamaṁ jīvitā voropesi.
There’s no need for you to kill the ascetic Gotama.

Ahameva samaṇaṁ gotamaṁ jīvitā voropessāmī”ti.
I’ll do it myself.”

2.4. Lohituppādakakamma
2.4 Causing the Buddha to bleed

Tena kho pana samayena bhagavā gijjhakūṭassa pabbatassa chāyāyaṁ caṅkamati.
Soon afterwards the Buddha was doing walking meditation in the shade of the Vulture Peak.

Atha kho devadatto gijjhakūṭaṁ pabbataṁ āruhitvā mahatiṁ silaṁ pavijjhi—
Devadatta climbed the peak and threw down a large stone, thinking,

imāya samaṇaṁ gotamaṁ jīvitā voropessāmīti.
“With this I’ll kill the ascetic Gotama.”

Dve pabbatakūṭā samāgantvā taṁ silaṁ sampaṭicchiṁsu.
But the stone got stuck in the junction of two outcrops.

Tato papatikā uppatitvā bhagavato pāde ruhiraṁ uppādesi.
A chip flew off, striking the Buddha’s foot and causing him to bleed.

Atha kho bhagavā uddhaṁ ulloketvā devadattaṁ etadavoca—
The Buddha looked up and said to Devadatta,

“bahuṁ tayā, moghapurisa, apuññaṁ pasutaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto tathāgatassa ruhiraṁ uppādesī”ti.
“Foolish man, you’ve made much demerit. With a malicious mind intent on murder you’ve made the Buddha bleed.”

Atha kho bhagavā bhikkhū āmantesi—
Soon afterwards the Buddha addressed the monks:

“idaṁ, bhikkhave, devadattena paṭhamaṁ ānantariyaṁ kammaṁ upacitaṁ, yaṁ duṭṭhacittena vadhakacittena tathāgatassa ruhiraṁ uppāditan”ti.
“With a malicious mind intent on murder Devadatta has made the Buddha bleed. This is his first action with consequences in his very next life.”

Assosuṁ kho bhikkhū—
When the monks heard

“devadattena kira bhagavato vadho payutto”ti.
that Devadatta was trying to murder the Buddha,

Te ca bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā.
they walked back and forth on all sides of the Buddha’s dwelling, trying to protect him by reciting loudly.

Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ sajjhāyasaddaṁ.
The Buddha heard that loud sound of recitation.

Sutvāna āyasmantaṁ ānandaṁ āmantesi—
He asked Ānanda what it was,

“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo sajjhāyasaddo”ti?

“Assosuṁ kho, bhante, bhikkhū—
and Ānanda told him.

‘devadattena kira bhagavato vadho payutto’ti.

Te ca, bhante, bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā.

So eso, bhagavā, uccāsaddo mahāsaddo sajjhāyasaddo”ti.

“Tena hānanda, mama vacanena te bhikkhū āmantehi—
The Buddha said, “Well then, Ānanda, tell those monks in my name

satthā āyasmante āmantetī”ti.
that the Teacher calls them.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—
Saying, “Yes, Sir,” he did just that.

“satthā āyasmante āmantetī”ti.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
The monks consented. They then went to the Buddha, bowed, and sat down.

Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca—
The Buddha said to them:

“Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya.
“It’s impossible, monks, for anyone to kill me through an act of violence.

Anupakkamena, bhikkhave, tathāgatā parinibbāyanti.
The Buddha won’t attain final extinguishment through an act of violence.

Pañcime, bhikkhave, satthāro santo saṁvijjamānā lokasmiṁ.
Monks, there are five kinds of teachers in the world.

Katame pañca?

Idha, bhikkhave, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
One kind of teacher is impure in behavior, while claiming to be pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno “parisuddhasīlomhī”ti paṭijānāti “parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, bhikkhave, satthāraṁ sāvakā sīlato rakkhanti;
The disciples conceal the impure behavior of such a teacher,

evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati.
and the teacher expects them to do so.

Puna caparaṁ, bhikkhave, idhekacco satthā aparisuddhājīvo samāno …pe…
Another kind of teacher is impure in livelihood …

aparisuddhadhammadesano samāno …pe…
gives impure teachings …

aparisuddhaveyyākaraṇo samāno …pe…
gives impure explanations …

aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
has impure knowledge and vision, while claiming they’re pure.

Tamenaṁ sāvakā evaṁ jānanti—
His disciples know about this,

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.
but think, ‘It would be unpleasant for him if we inform the householders.

Yaṁ kho panassa amanāpaṁ, kathaṁ na mayaṁ tena samudācareyyāma?

yaṁ tumo karissati, tumova tena paññāyissatī’ti.
He’ll be known through his own actions.’

Evarūpaṁ kho, bhikkhave, satthāraṁ sāvakā ñāṇadassanato rakkhanti;
The disciples conceal the impure knowledge and vision of such a teacher,

evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati.
and the teacher expects them to do so.

Ime kho, bhikkhave, pañca satthāro santo saṁvijjamānā lokasmiṁ.

Ahaṁ kho pana, bhikkhave, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca.
But in my case, I claim my behavior is pure because it is.

Na ca maṁ sāvakā sīlato rakkhanti;
My disciples don’t conceal my behavior,

na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi.
and I don’t expect them to do so.

Ahaṁ kho pana, bhikkhave, parisuddhājīvo samāno …pe…
I claim my livelihood is pure …

parisuddhadhammadesano samāno …pe…
I claim my teachings are pure …

parisuddhaveyyākaraṇo samāno …pe…
I claim my explanations are pure …

parisuddhañāṇadassano samāno “parisuddhañāṇadassanomhī”ti paṭijānāmi “parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca, na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmi.
I claim my knowledge and vision are pure because they are. My disciples don’t conceal my knowledge and vision, and I don’t expect them to do so.

“Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya.
It’s impossible for anyone to kill me through an act of violence.

Anupakkamena, bhikkhave, tathāgatā parinibbāyanti.
The Buddha won’t attain final extinguishment through an act of violence.

Gacchatha tumhe, bhikkhave, yathāvihāraṁ.
Go to your dwellings, monks.

Arakkhiyā, bhikkhave, tathāgatā”ti.
I don’t need any protection.”

2.5. Nāḷāgiripesana
2.5 The letting loose of Nāḷāgiri

Tena kho pana samayena rājagahe nāḷāgiri nāma hatthī caṇḍo hoti, manussaghātako.
At that time in Rājagaha there was a fierce and man-killing elephant called Nāḷāgiri.

Atha kho devadatto rājagahaṁ pavisitvā hatthisālaṁ gantvā hatthibhaṇḍe etadavoca—
Just then Devadatta entered Rājagaha, went to the elephant stables, and said to the elephant keepers,

“mayaṁ kho, bhaṇe, rājañātakā nāma paṭibalā nīcaṭṭhāniyaṁ uccaṭṭhāne ṭhapetuṁ, bhattampi vetanampi vaḍḍhāpetuṁ.
“We who are relatives of the King are capable of having people promoted and getting them a raise.

Tena hi, bhaṇe, yadā samaṇo gotamo imaṁ racchaṁ paṭipanno hoti, tadā imaṁ nāḷāgiriṁ hatthiṁ muñcetvā imaṁ racchaṁ paṭipādethā”ti.
So then, when the ascetic Gotama comes walking along this street, release the elephant Nāḷāgiri down it.”

“Evaṁ, bhante”ti kho te hatthibhaṇḍā devadattassa paccassosuṁ.
“Yes, Sir.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ rājagahaṁ piṇḍāya pāvisi.
Then, one morning, the Buddha robed up, took his bowl and robe, and entered Rājagaha for alms together with a number of monks.

Atha kho bhagavā taṁ racchaṁ paṭipajji.
And the Buddha walked down that very street.

Addasāsuṁ kho te hatthibhaṇḍā bhagavantaṁ taṁ racchaṁ paṭipannaṁ.
When the elephant keepers saw the Buddha coming,

Disvāna nāḷāgiriṁ hatthiṁ muñcitvā taṁ racchaṁ paṭipādesuṁ.
they released Nāḷāgiri down the same street.

Addasā kho nāḷāgiri hatthī bhagavantaṁ dūratova āgacchantaṁ.
Nāḷāgiri saw the Buddha coming.

Disvāna soṇḍaṁ ussāpetvā pahaṭṭhakaṇṇavālo yena bhagavā tena abhidhāvi.
He blew his trunk, and with ears and tail bristling, he charged toward the Buddha.

Addasāsuṁ kho te bhikkhū nāḷāgiriṁ hatthiṁ dūratova āgacchantaṁ.
When the monks saw Nāḷāgiri coming,

Disvāna bhagavantaṁ etadavocuṁ—
they said to the Buddha,

“ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno.
“This elephant coming down the street is the fierce, man-killer Nāḷāgiri,

Paṭikkamatu, bhante, bhagavā;
Please retreat, Venerable Sir.”

paṭikkamatu sugato”ti.

“Āgacchatha, bhikkhave, mā bhāyittha.
“Come, don’t be afraid.

Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya.
It’s impossible for anyone to kill the Buddha through an act of violence.

Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti.
The Buddha won’t attain final extinguishment through an act of violence.”

Dutiyampi kho te bhikkhū …pe…
A second time

tatiyampi kho te bhikkhū bhagavantaṁ etadavocuṁ—
and a third time those monks said the same thing to the Buddha,

“ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno.

Paṭikkamatu, bhante, bhagavā;

paṭikkamatu sugato”ti.

“Āgacchatha, bhikkhave, mā bhāyittha.
each time getting the same reply.

Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya.

Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti.

Tena kho pana samayena manussā pāsādesupi hammiyesupi chadanesupi āruḷhā acchanti.
On that occasion people had ascended their stilt houses and even their roofs.

Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—
The foolish people with little faith and confidence said,

“abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhīyissatī”ti.
“The elephant will hurt the handsome, great ascetic.”

Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu—
But the wise people with faith and confidence said,

“nacirassaṁ vata, bho, nāgo nāgena saṅgāmessatī”ti.
“Soon the great man and the great elephant will meet in battle.”

Atha kho bhagavā nāḷāgiriṁ hatthiṁ mettena cittena phari.
The Buddha then pervaded Nāḷāgiri with a mind of love.

Atha kho nāḷāgiri hatthī bhagavato mettena cittena phuṭṭho soṇḍaṁ oropetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato aṭṭhāsi.
Feeling it, Nāḷāgiri lowered his trunk, went up to the Buddha, and stood in front of him.

Atha kho bhagavā dakkhiṇena hatthena nāḷāgirissa hatthissa kumbhaṁ parāmasanto nāḷāgiriṁ hatthiṁ imāhi gāthāhi ajjhabhāsi—
And while stroking Nāḷāgiri on the forehead with his right hand, the Buddha spoke these verses:

“Mā kuñjara nāgamāsado,
“Do not, elephant, attack a great man;

Dukkhañhi kuñjara nāgamāsado;
Painful it is to attack a great man.

Na hi nāgahatassa kuñjara,
For a killer of a great man,

Sugati hoti ito paraṁ yato.
The next birth is not good.

Mā ca mado mā ca pamādo,
Don’t be intoxicated or heedless,

Na hi pamattā sugatiṁ vajanti te;
For the heedless are not happily reborn.

Tvaññeva tathā karissasi,
Only do those things

Yena tvaṁ sugatiṁ gamissasī”ti.
That take you to a good destination.”

Atha kho nāḷāgiri hatthī soṇḍāya bhagavato pādapaṁsūni gahetvā uparimuddhani ākiritvā paṭikuṭiyova osakki, yāva bhagavantaṁ addakkhi.
Nāḷāgiri sucked the dust from the Buddha’s feet with his trunk and scattered it overhead. He then walked backward while looking at the Buddha,

Atha kho nāḷāgiri hatthī hatthisālaṁ gantvā sake ṭhāne aṭṭhāsi.
and returned to his stall in the elephant stables.

Tathā danto ca pana nāḷāgiri hatthī ahosi.
That is how tame Nāḷāgiri had become.

Tena kho pana samayena manussā imaṁ gāthaṁ gāyanti—
On that occasion people chanted this verse:

“Daṇḍeneke damayanti,
“Some are tamed with sticks,

aṅkusehi kasāhi ca;
And some with goads and whips.

Adaṇḍena asatthena,
Without stick or sword,

nāgo danto mahesinā”ti.
The great sage tamed the elephant.”

Manussā ujjhāyanti khiyyanti vipācenti—
And people complained and criticized Devadatta,

“yāva pāpo ayaṁ devadatto, alakkhiko, yatra hi nāma samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vadhāya parakkamissatī”ti.
“How evil he is, this Devadatta, how indiscriminate he is, in that he tries to kill the ascetic Gotama so powerful and mighty.”

Devadattassa lābhasakkāro parihāyi.
Devadatta’s material support and honor declined,

Bhagavato ca lābhasakkāro abhivaḍḍhi.
whereas those of the Buddha increased.

2.6. Pañcavatthuyācanakathā
2.6 The account of the request for the five points

Tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati.
Because of his loss of material support and honor, Devadatta and his followers had to ask families repeatedly to get invited to meals.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,

“kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti.
“How can the Sakyan monastics repeatedly ask families to get invited to meals?

Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti.
Who doesn’t like nice food? Who doesn’t prefer tasty food?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people,

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized those monks,

“kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī”ti.
“How can Devadatta and his followers repeatedly ask families to get invited to meals?”

Bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta:

“saccaṁ kira tvaṁ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasī”ti?
“Is it true, Devadatta, that you do this?”

“Saccaṁ, bhagavā”ti …pe…
“It’s true, Sir.” …

vigarahitvā …pe…
After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
the Buddha gave a teaching and addressed the monks:

“tena hi, bhikkhave, bhikkhūnaṁ kulesu tikabhojanaṁ paññapessāmi tayo atthavase paṭicca—
“Well then, for monks eating among families, I’ll lay down a rule against eating in groups of more than three, for these three reasons:

dummaṅkūnaṁ puggalānaṁ niggahāya;
for the restraint of bad people;

pesalānaṁ bhikkhūnaṁ phāsuvihārāya, ‘mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyun’ti;
for the ease of good monks, stopping those with bad desires from creating a faction and then a schism in the Sangha;

kulānuddayāya ca.
and out of compassion for families.

Gaṇabhojane yathādhammo kāretabbo”ti.
Anyone eating in a group is to be dealt with according to the rule.”

Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami, upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—
Soon afterwards Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them,

“etha, mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti.
“Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.”

Evaṁ vutte, kokāliko devadattaṁ etadavoca—
Kokālika said to Devadatta,

“samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo.
“The ascetic Gotama is powerful and mighty.

Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti?
How can we achieve this?”

“Etha, mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—
“Well, let’s go to the ascetic Gotama and request five things:

‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī.
‘In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic.

Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti.
And there are five things that lead to just that:

Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.
It would be good, Sir, if the monks stayed in the wilderness for life, and whoever stayed near an inhabited area would commit an offense;

Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.
if they ate almsfood for life, and whoever accepted an invitational meal would commit an offense;

Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.
if they wore rag-robes for life, and whoever accepted robe-cloth from a householder would commit an offense;

Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.
if they lived at the foot of a tree for life, and whoever took shelter would commit an offense;

Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.
if they didn’t eat fish or meat for life, and whoever did would commit an offense.’

Imāni pañca vatthūni samaṇo gotamo nānujānissati.
The ascetic Gotama won’t allow this.

Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmā”ti.
We’ll then be able to win people over with these five points.”

“Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo.
Kokālika said, “It might be possible to cause a schism in the Sangha with these five points,

Lūkhappasannā hi, āvuso, manussā”ti.
for people have confidence in austerity.”

Atha kho devadatto sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Devadatta and his followers then went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—
and Devadatta made his request.

“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī.

Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti.

Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya.

Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā”ti.

“Alaṁ, devadatta.
The Buddha replied, “No, Devadatta.

Yo icchati, āraññiko hotu; yo icchati, gāmante viharatu.
Those who wish may stay in the wilderness and those who wish may live near inhabited areas.

Yo icchati, piṇḍapātiko hotu; yo icchati, nimantanaṁ sādiyatu.
Those who wish may eat only almsfood and those who wish may accept invitations.

Yo icchati, paṁsukūliko hotu; yo icchati, gahapaticīvaraṁ sādiyatu.
Those who wish may wear rag-robes and those who wish may accept robe-cloth from householders.

Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ;
I have allowed the foot of a tree as resting place for eight months of the year,

tikoṭiparisuddhaṁ macchamaṁsaṁ—
as well as fish and meat that are pure in three respects:

adiṭṭhaṁ, assutaṁ, aparisaṅkitan”ti.
one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.”

Atha kho devadatto—
Devadatta thought,

“na bhagavā imāni pañca vatthūni anujānātī”ti—
“The Buddha doesn’t allow the five points.”

haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Glad and elated, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers.

Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—
Devadatta then entered Rājagaha and won people over with the five points,

“mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—

‘bhagavā, bhante, anekapariyāyena appicchassa …pe…

vīriyārambhassa vaṇṇavādī.

Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe…

vīriyārambhāya saṁvattanti.

Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya …pe…

yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.

Imāni pañca vatthūni samaṇo gotamo nānujānāti.
saying, “The ascetic Gotama doesn’t agree to them,

Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti.
but we practice in accordance with them.”

Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—
The foolish people with little faith and confidence said,

“ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino.
“These Sakyan monastics are practicing asceticism and living with the aim of self-effacement.

Samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti.
But the ascetic Gotama is extravagant and has chosen a life of indulgence.”

Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te ujjhāyanti khiyyanti vipācenti—
But the wise people who had faith and confidence complained and criticized Devadatta,

“kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti.
“How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the criticism of those people,

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized him in the same way.

“kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti.

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta:

“saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti?
“Is it true, Devadatta, that you are doing this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

“Alaṁ, devadatta.
“Let it be, Devadatta,

Mā te rucci saṅghabhedo.
don’t cause a schism in the Sangha.

Garuko kho, devadatta, saṅghabhedo.
Schism in the Sangha is a serious matter.

Yo kho, devadatta, samaggaṁ saṅghaṁ bhindati, kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccati.
Whoever causes a schism in a united Sangha does a bad act with effect for an eon. He’s boiled in hell for an eon.

Yo ca kho, devadatta, bhinnaṁ saṅghaṁ samaggaṁ karoti, brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modati.
But whoever unites a divided Sangha generates the supreme merit. He rejoices in heaven for an eon.

Alaṁ, devadatta.
So let it be, Devadatta,

Mā te rucci saṅghabhedo.
don’t cause a schism in the Sangha.

Garuko kho, devadatta, saṅghabhedo”ti.
It’s a serious matter.”

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
Soon afterwards, Venerable Ānanda robed up in the morning, took his bowl and robe, and entered Rājagaha for alms.

Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ.
When Devadatta saw him,

Disvāna yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—
he went up to him, and said,

“ajjataggedānāhaṁ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṅghā, uposathaṁ karissāmi saṅghakammaṁ karissāmī”ti.
“From today on, Ānanda, I’ll do the observance-day ceremony and the legal procedures of the Sangha separate from the Buddha and the Sangha of monks.”

Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
When Ānanda had completed his alms round, eaten his meal, and returned, he went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—
and told him what had happened,

“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.

Addasā kho maṁ, bhante, devadatto rājagahe piṇḍāya carantaṁ.

Disvāna yenāhaṁ tenupasaṅkami, upasaṅkamitvā maṁ etadavoca—

‘ajjataggedānāhaṁ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṅghā, uposathaṁ karissāmi saṅghakammaṁ karissāmī’ti.

Ajjatagge, bhante, devadatto saṅghaṁ bhindissatī”ti.
adding, “From today, Sir, Devadatta has caused a schism in the Sangha.”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Understanding the significance of this, on that occasion the Buddha uttered a heartfelt exclamation:

“Sukaraṁ sādhunā sādhuṁ,
“For the good, doing good is easy;

Sādhuṁ pāpena dukkaraṁ;
For the bad, doing good is hard.

Pāpaṁ pāpena sukaraṁ,
For the bad, doing evil is easy;

Pāpamariyehi dukkaran”ti.
For the noble ones, doing evil is hard.”

Dutiyabhāṇavāro niṭṭhito.
The second section for recitation is finished.

3.1. Saṅghabhedakathā
3.1 The account of schism in the Sangha

Atha kho devadatto tadahuposathe uṭṭhāyāsanā salākaṁ gāhesi—
On the observance day soon afterwards, Devadatta got up from his seat and distributed ballots, saying,

“mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—
“We have gone to the ascetic Gotama and asked for five things:

‘bhagavā, bhante, anekapariyāyena appicchassa …pe…
‘In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things,

vīriyārambhassa vaṇṇavādī.
and being energetic.

Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe…
And there are five things that lead to just that:

vīriyārambhāya saṁvattanti.

Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya …pe…
It would be good, Sir, if the monks stayed in the wilderness for life, and whoever stayed near inhabited areas would commit an offense;

yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti.
if they didn’t eat fish or meat for life, and whoever did would commit an offense.’

Imāni pañca vatthūni samaṇo gotamo nānujānāti.
The ascetic Gotama doesn’t agree to them,

Te mayaṁ imehi pañcahi vatthūhi samādāya vattāma.
but we practice in accordance with them.

Yassāyasmato imāni pañca vatthūni khamanti, so salākaṁ gaṇhātū”ti.
Any monk who approves of these five things should vote in favor.”

Tena kho pana samayena vesālikā vajjiputtakā pañcamattāni bhikkhusatāni navakā ceva honti appakataññuno ca.
On that occasion five hundred Vajjian monks from Vesālī, newly ordained and ignorant, were present.

Te—“ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan”ti salākaṁ gaṇhiṁsu.
Thinking, “This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction,” they voted in favor.

Atha kho devadatto saṅghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkāmi.
Then, after causing a schism in the Sangha, Devadatta left for Gayāsīsa together with the five hundred monks.

Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Soon afterwards Sāriputta and Moggallāna went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—
and said,

“devadatto, bhante, saṅghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkanto”ti.
“Sir, Devadatta has split the Sangha and left for Gayāsīsa together with five hundred monks.”

“Na hi nāma tumhākaṁ, sāriputtā, tesu navakesu bhikkhūsu kāruññampi bhavissati?
“You have compassion for those five hundred newly ordained monks, don’t you?

Gacchatha tumhe, sāriputtā, purā te bhikkhū anayabyasanaṁ āpajjantī”ti.
Go then, Sāriputta and Moggallāna, before they’re afflicted with misfortune and disaster.”

“Evaṁ, bhante”ti kho sāriputtamoggallānā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena gayāsīsaṁ tenupasaṅkamiṁsu.
Saying, “Yes, Sir,” they got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and went to Gayāsīsa.

Tena kho pana samayena aññataro bhikkhu bhagavato avidūre rodamāno ṭhito hoti.
Just then a certain monk who was standing near the Buddha was crying.

Atha kho bhagavā taṁ bhikkhuṁ etadavoca—
The Buddha asked him why.

“kissa tvaṁ, bhikkhu, rodasī”ti?

“Yepi te, bhante, bhagavato aggasāvakā sāriputtamoggallānā tepi devadattassa santike gacchanti devadattassa dhammaṁ rocentā”ti.
He said, “Sir, even Sāriputta and Moggallāna, the Buddha’s chief disciples, are going to Devadatta because they approve of his teaching.”

“Aṭṭhānametaṁ, bhikkhu, anavakāso, yaṁ sāriputtamoggallānā devadattassa dhammaṁ roceyyuṁ, api ca te gatā bhikkhūnaṁ saññattiyā”ti.
“It’s impossible for Sāriputta and Moggallāna to approve of Devadatta’s teaching. In fact, they’ve gone to win those monks over.”

Tena kho pana samayena devadatto mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.
At that time Devadatta was seated giving a teaching surrounded by a large gathering.

Addasā kho devadatto sāriputtamoggallāne dūratova āgacchante.
When Devadatta saw Sāriputta and Moggallāna coming,

Disvāna bhikkhū āmantesi—
he said to his monks,

“passatha, bhikkhave, yāva svākkhāto mayā dhammo, yepi te samaṇassa gotamassa aggasāvakā sāriputtamoggallānā tepi mama santike āgacchanti.
“See how well-taught my teaching is, in that even Sāriputta and Moggallāna, the ascetic Gotama’s chief disciples, are coming here

Mama dhammaṁ rocentā”ti.
because they approve of it.”

Evaṁ vutte, kokāliko devadattaṁ etadavoca—
But Kokālika said,

“mā, āvuso devadatta, sāriputtamoggallāne vissasi.
“Don’t trust Sāriputta and Moggallāna.

Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.
They have bad desires. They’re in the grip of bad desires.”

“Alaṁ, āvuso.
“Don’t worry.

Svāgataṁ tesaṁ yato me dhammaṁ rocentī”ti.
Anyone who comes to approve of my teaching is welcome.”

Atha kho devadatto āyasmantaṁ sāriputtaṁ upaḍḍhāsanena nimantesi—
Devadatta invited Venerable Sāriputta

“ehāvuso sāriputta, idha nisīdāhī”ti.
to sit on a seat half the height of his own.

“Alaṁ, āvuso”ti kho āyasmā sāriputto aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Saying, “There’s no need,” Sāriputta took another seat and sat down to one side,

Āyasmāpi kho mahāmoggallāno aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
as did Mahāmoggallāna.

Atha kho devadatto bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ sāriputtaṁ ajjhesi—
After spending most of the night instructing, inspiring, and gladdening the monks with a teaching, Devadatta invited Sāriputta, saying

“vigatathinamiddho kho, āvuso sāriputta, bhikkhusaṅgho.
“The Sangha of monks is without dullness and drowsiness.

Paṭibhātu taṁ, āvuso sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī”ti.
Give a teaching, Sāriputta. My back is aching. I need to stretch it.”

“Evamāvuso”ti kho āyasmā sāriputto devadattassa paccassosi.
“Yes.”

Atha kho devadatto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena seyyaṁ kappesi.
Devadatta then folded his upper robe in four and lay down on his right side.

Tassa kilamantassa muṭṭhassatissa asampajānassa muhuttakeneva niddā okkami.
Because he was tired, absentminded, and heedless, he fell asleep immediately.

Atha kho āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi.
Venerable Sāriputta then used the wonder of mind reading to instruct those monks,

Āyasmā mahāmoggallāno iddhipāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi.
and Venerable Mahāmoggallāna used the wonder of supernormal powers to the same effect.

Atha kho tesaṁ bhikkhūnaṁ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
While they were being instructed like this, they experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Atha kho āyasmā sāriputto bhikkhū āmantesi—
And Sāriputta addressed them:

“gacchāma mayaṁ, āvuso, bhagavato santike.
“We’re going to the Buddha.

Yo tassa bhagavato dhammaṁ rocesi so āgacchatū”ti.
Whoever approves of the teaching of the Buddha should come along.”

Atha kho sāriputtamoggallānā tāni pañcabhikkhusatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu.
Sāriputta and Moggallāna then went to the Bamboo Grove accompanied by those five hundred monks.

Atha kho kokāliko devadattaṁ uṭṭhāpesi—
In the meantime Kokālika woke up Devadatta, saying,

“uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi.
“Get up, Devadatta, your monks are being led away by Sāriputta and Moggallāna.

Nanu tvaṁ, āvuso devadatta, mayā vutto—
Didn’t I tell you

‘mā, āvuso devadatta, sāriputtamoggallāne vissāsi.
not to trust Sāriputta and Moggallāna?

Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā’”ti?
Didn’t I say that they have bad desires, that they are in the grip of bad desires?”

Atha kho devadattassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.
And Devadatta vomited hot blood right there.

Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdisuṁ.
Sāriputta and Moggallāna then went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—
and said,

“sādhu, bhante, bhedakānuvattakā bhikkhū puna upasampajjeyyun”ti.
“Sir, may we reordain the monks who supported the schism?”

“Alaṁ, sāriputta.
“Let it be, Sāriputta,

Mā te rucci bhedakānuvattakānaṁ bhikkhūnaṁ puna upasampadā.
don’t think of reordaining the monks who supported the schism.

Tena hi tvaṁ, sāriputta, bhedakānuvattake bhikkhū thullaccayaṁ desāpehi.
Instead, have them confess a serious offense.

Kathaṁ pana te, sāriputta, devadatto paṭipajjī”ti?
And Devadatta, how did he treat you?”

“Yatheva, bhante, bhagavā bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā maṁ ajjhesati—
“Just as you, Sir, spend most of the night instructing, inspiring, and gladdening the monks with a teaching, and then invite me, saying,

‘vigatathinamiddho kho, sāriputta, bhikkhusaṅgho;
‘The Sangha of monks is without dullness and drowsiness.

paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī’ti.
Give a teaching, Sāriputta. My back is aching. I need to stretch it,’

Evameva kho, bhante, devadatto paṭipajjī”ti.
that’s how Devadatta treated us.”

Atha kho bhagavā bhikkhū āmantesi—
The Buddha then addressed the monks:

“bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī.
“Once upon a time there was a great lake in a wilderness area

Taṁ nāgā upanissāya vihariṁsu.
with elephants living nearby.

Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, suvikkhālitaṁ vikkhāletvā, akaddamaṁ saṅkhāditvā ajjhoharanti.
After plunging into the lake, they pulled up lotus roots and tubers with their trunks. They gave them a good rinse to remove the mud, before chewing and swallowing them.

Tesaṁ taṁ vaṇṇāya ceva hoti, balāya ca.
That gave them beauty and strength.

Na ca tatonidānaṁ maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ.
And they didn’t die or experience death-like suffering because of that.

Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā.
Then the baby elephants tried to imitate those great elephants.

Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, na suvikkhālitaṁ vikkhāletvā, sakaddamaṁ saṅkhāditvā, ajjhoharanti.
After plunging into the lake, they pulled up lotus roots and tubers with their trunks. But they didn’t give them a good rinse to remove the mud, and so they chewed and swallowed them while muddy.

Tesaṁ taṁ neva vaṇṇāya hoti, na balāya.
That didn’t give them any beauty or strength.

Tatonidānañca maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ.
And they died or experienced death-like suffering because of that.

Evameva kho, bhikkhave, devadatto mamānukrubbaṁ kapaṇo marissatīti.
Just so, by imitating me, Devadatta will die miserably.

Mahāvarāhassa mahiṁ vikrubbato,
‘While the great being removes the earth,

Bhisaṁ ghasānassa nadīsu jaggato;
Eats the tuber, and is alert in the rivers,

Bhiṅkova paṅkaṁ abhibhakkhayitvā,
He’s like a baby elephant that’s eaten mud:

Mamānukrubbaṁ kapaṇo marissatīti.
By imitating me, he’ll die miserably.’

Aṭṭhahi, bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṁ gantumarahati.
“Monks, a monk who has eight qualities is qualified to take messages.

Katamehi aṭṭhahi?

Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—
He listens and communicates, he learns and remembers, he understands and gets things across, he’s skilled in what is and what isn’t relevant, he’s not argumentative.

imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato bhikkhu dūteyyaṁ gantumarahati.

Aṭṭhahi, bhikkhave, aṅgehi samannāgato sāriputto dūteyyaṁ gantumarahati.

Katamehi aṭṭhahi?

Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—

imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato sāriputto dūteyyaṁ gantumarahatīti.
Because he has these eight qualities, Sāriputta is qualified to take messages.

Yo ve na byathati patvā,
‘He doesn’t tremble when faced

parisaṁ uggavādiniṁ;
With a gathering of fierce debaters.

Na ca hāpeti vacanaṁ,
He doesn’t neglect the words

na ca chādeti sāsanaṁ.
Or fail to get the instruction across.

Asandiddho ca akkhāti,
He speaks with confidence

Pucchito ca na kuppati;
And isn’t agitated when questioned.

Sa ve tādisako bhikkhu,
This kind of monk, indeed,

Dūteyyaṁ gantumarahatīti.
Is qualified to take messages.’

Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
“It’s because he’s overcome and consumed by eight bad qualities that Devadatta is irredeemably destined to an eon in hell.

Katamehi aṭṭhahi?
What eight?

Lābhena, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho;
Material support,

alābhena, bhikkhave …pe…
lack of material support,

yasena, bhikkhave …pe…
being popular,

ayasena, bhikkhave …pe…
being unpopular,

sakkārena, bhikkhave …pe…
honor,

asakkārena, bhikkhave …pe…
lack of honor,

pāpicchatāya, bhikkhave …pe…
bad desires,

pāpamittatāya bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho—
and bad friendship.

imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

Sādhu, bhikkhave, bhikkhu uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe…
It’s good for a monk to overcome whatever material support he’s affected by, whatever lack of material support he’s affected by,

uppannaṁ yasaṁ …
whatever popularity he’s affected by,

uppannaṁ ayasaṁ …
whatever unpopularity he’s affected by,

uppannaṁ sakkāraṁ …
whatever honor he’s affected by,

uppannaṁ asakkāraṁ …
whatever lack of honor he’s affected by,

uppannaṁ pāpicchataṁ …
whatever bad desires he’s affected by,

uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya.
and whatever bad friendship he’s affected by.

Kathañca, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe…
For what reason should a monk overcome these things?

uppannaṁ yasaṁ …

uppannaṁ ayasaṁ …

uppannaṁ sakkāraṁ …

uppannaṁ asakkāraṁ …

uppannaṁ pāpicchataṁ …

uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya?

Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharato evaṁsate āsavā vighātapariḷāhā na honti.
If he doesn’t overcome whatever material support he’s affected by, he will experience distressful and feverish corruptions. But if he overcomes whatever material support he’s affected by, he won’t have those distressful and feverish corruptions.

Yaṁ hissa, bhikkhave, uppannaṁ alābhaṁ …pe…
If he doesn’t overcome whatever lack of material support he’s affected by,

uppannaṁ yasaṁ …
whatever popularity he’s affected by,

uppannaṁ ayasaṁ …
whatever unpopularity he’s affected by,

uppannaṁ sakkāraṁ …
whatever honor he’s affected by,

uppannaṁ asakkāraṁ …
whatever lack of honor he’s affected by,

uppannaṁ pāpicchataṁ …
whatever bad desires he’s affected by,

uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharato evaṁsate āsavā vighātapariḷāhā na honti.
or whatever bad friendship he’s affected by, he will experience distressful and feverish corruptions. But if he overcomes whatever bad friendship he’s affected by, he won’t have those distressful and feverish corruptions.

Idaṁ kho, bhikkhave, atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe…
And so, you should overcome whatever material support you’re affected by, whatever lack of material support you’re affected by,

uppannaṁ yasaṁ …
whatever popularity you’re affected by,

uppannaṁ ayasaṁ …
whatever unpopularity you’re affected by,

uppannaṁ sakkāraṁ …
whatever honor you’re affected by,

uppannaṁ asakkāraṁ …
whatever lack of honor you’re affected by,

uppannaṁ pāpicchataṁ …
whatever bad desires you’re affected by,

uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya.
and whatever bad friendship you’re affected by.

Tasmātiha, bhikkhave, uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharissāma, uppannaṁ alābhaṁ …pe…

uppannaṁ yasaṁ …

uppannaṁ ayasaṁ …

uppannaṁ sakkāraṁ …

uppannaṁ asakkāraṁ …

uppannaṁ pāpicchataṁ …

uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharissāmāti;

evañhi vo, bhikkhave, sikkhitabbanti.
This is how you should train yourselves.

Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
And, monks, it’s because he’s overcome and consumed by three bad qualities that Devadatta is irredeemably destined to an eon in hell.

Katamehi tīhi?
What three?

Pāpicchatā, pāpamittatā, oramattakena visesādhigamena antarā vosānaṁ āpādi—
Bad desires; bad friendship; and after trifling successes, he has stopped short of the goal.”

imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekicchoti.

Mā jātu koci lokasmiṁ,
“No-one with bad desires

pāpiccho udapajjatha;
Is ever reborn in this world.

Tadamināpi jānātha,
In this way you may know

pāpicchānaṁ yathāgati.
The destination of those with bad desires.

Paṇḍitoti samaññāto,
Designated as “wise”,

bhāvitattoti sammato;
Agreed upon as “highly developed”,

Jalaṁva yasasā aṭṭhā,
It was as if he was shining with fame—

devadattoti me sutaṁ.
I have heard Devadatta was like this.

So pamādaṁ anuciṇṇo,
He was heedless,

āsajja naṁ tathāgataṁ;
And after hurting the Buddha,

Avīcinirayaṁ patto,
He’s gone to the Avīci hell,

catudvāraṁ bhayānakaṁ.
Frightful and with four doors.

Aduṭṭhassa hi yo dubbhe,
If you hurt one free from anger,

pāpakammaṁ akrubbato;
One who doesn’t do anything bad,

Tameva pāpaṁ phusati,
You experience that evil yourself,

duṭṭhacittaṁ anādaraṁ.
Having a malicious mind and being disrespectful.

Samuddaṁ visakumbhena,
You might think to pollute

yo maññeyya padūsituṁ;
The ocean with a pot of poison,

Na so tena padūseyya,
But you would not be able to do so,

bhesmā hi udadhī mahā.
For the ocean is frightfully large.

Evameva tathāgataṁ,
It’s the same with the Buddha:

yo vādenupahiṁsati;
If by speech one tries to harm him—

Samaggataṁ santacittaṁ,
He with right conduct and a peaceful mind—

vādo tamhi na rūhati.
That speech doesn’t affect him.

Tādisaṁ mittaṁ krubbetha,
The wise make friends with such a person,

tañca sevetha paṇḍito;
And they associate with him.

Yassa maggānugo bhikkhu,
The monk who follows his path,

khayaṁ dukkhassa pāpuṇe”ti.
Achieves the end of suffering.”

3.2. Upālipañhā
3.2 Upāli’s questions

Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
On one occasion Upāli went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—
and said,

“saṅgharāji saṅgharājīti, bhante, vuccati.
“Sir, we speak of ‘fracture in the Sangha’.

Kittāvatā nu kho, bhante, saṅgharāji hoti, no ca saṅghabhedo?
But how is there a fracture in the Sangha, yet not a schism in the Sangha?

Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti?
And how is there both a fracture and a schism in the Sangha?”

“Ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṁ gāheti—
“If, Upāli, there is one monk on one side and two on the other, and a fourth makes the proclamation and distributes ballots, saying,

‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.
‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’

Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
then this is a fracture in the Sangha, but not a schism in the Sangha.

Ekato, upāli, dve honti, ekato dve, pañcamo anussāveti, salākaṁ gāheti—
If there are two monks on one side and two on the other, and a fifth makes the proclamation and distributes ballots, saying,

Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
then this is a fracture in the Sangha, but not a schism in the Sangha.

Ekato, upāli, dve honti, ekato tayo, chaṭṭho anussāveti, salākaṁ gāheti—
If there are two monks on one side and three on the other, and a sixth makes the proclamation and distributes ballots, saying,

Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
then this is a fracture in the Sangha, but not a schism in the Sangha.

Ekato, upāli, tayo honti, ekato tayo, sattamo anussāveti, salākaṁ gāheti—
If there are three monks on one side and three on the other, and a seventh makes the proclamation and distributes ballots, saying,

Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
then this is a fracture in the Sangha, but not a schism in the Sangha.

Ekato, upāli, tayo honti, ekato cattāro, aṭṭhamo anussāveti, salākaṁ gāheti—
If there are three monks on one side and four on the other, and an eighth makes the proclamation and distributes ballots, saying,

Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo.
then this is a fracture in the Sangha, but not a schism in the Sangha.

Ekato, upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṁ gāheti—
But if there are four monks on one side and four on the other, and a ninth makes the proclamation and distributes ballots, saying,

Evaṁ kho, upāli, saṅgharāji ceva hoti saṅghabhedo ca.
then this is both a fracture in the Sangha and also a schism in the Sangha.

Navannaṁ vā, upāli, atirekanavannaṁ vā saṅgharāji ceva hoti saṅghabhedo ca.
If there are nine or more monks, then this is both a fracture in the Sangha and also a schism in the Sangha.

Na kho, upāli, bhikkhunī saṅghaṁ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṅghaṁ bhindati …pe…
A nun cannot cause a schism in the Sangha, even if she makes an effort to do so. A trainee nun,

na sāmaṇero saṅghaṁ bhindati, na sāmaṇerī saṅghaṁ bhindati, na upāsako saṅghaṁ bhindati, na upāsikā saṅghaṁ bhindati, api ca bhedāya parakkamati.
a novice monk, a novice nun, a male lay follower, or a female lay follower cannot cause a schism in the Sangha, even if she makes an effort to do so.

Bhikkhu kho, upāli, pakatatto, samānasaṁvāsako, samānasīmāyaṁ ṭhito, saṅghaṁ bhindatī”ti.
Only a monk of regular standing, one who belongs to the same Buddhist sect and is present within the same monastery zone, can cause a schism in the Sangha.”

“Saṅghabhedo saṅghabhedoti, bhante, vuccati.
“Sir, we speak of ‘schism in the Sangha’.

Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti?
But how is there a schism in the Sangha?”

“Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti.
“Take the case when monks proclaim what’s contrary to the Teaching as being in accordance with it.

Dhammaṁ adhammoti dīpenti.
They proclaim what’s in accordance with the Teaching as contrary to it.

Avinayaṁ vinayoti dīpenti.
They proclaim what’s contrary to the Monastic Law as being in accordance with it.

Vinayaṁ avinayoti dīpenti.
They proclaim what’s in accordance with the Monastic Law as contrary to it.

Abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti.
They proclaim what hasn’t been spoken by the Buddha as spoken by him.

Bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti.
They proclaim what’s been spoken by the Buddha as not spoken by him.

Anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti.
They proclaim what wasn’t practiced by the Buddha as practiced by him.

Āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti.
They proclaim what was practiced by the Buddha as not practiced by him.

Apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti.
They proclaim what wasn’t laid down by the Buddha as laid down by him.

Paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.
They proclaim what was laid down by the Buddha as not laid down by him.

Anāpattiṁ āpattīti dīpenti.
They proclaim a non-offense as an offense.

Āpattiṁ anāpattīti dīpenti.
They proclaim an offense as a non-offense.

Lahukaṁ āpattiṁ garukā āpattīti dīpenti.
They proclaim a light offense as heavy.

Garukaṁ āpattiṁ lahukā āpattīti dīpenti.
They proclaim a heavy offense as light.

Sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti.
They proclaim a curable offense as incurable.

Anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti.
They proclaim an incurable offense as curable.

Duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti.
They proclaim a grave offense as minor.

Aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti.
They proclaim a minor offense as grave.

Te imehi aṭṭhārasahi vatthūhi apakassanti, avapakassanti, āveniṁ uposathaṁ karonti, āveniṁ pavāraṇaṁ karonti, āveniṁ saṅghakammaṁ karonti.
If, based on any of these eighteen grounds, they pull away and separate, and they do the observance-day ceremony, the invitation ceremony, or legal procedures of the Sangha separately, then there is a schism in the Sangha.”

Ettāvatā kho, upāli, saṅgho bhinno hotī”ti.

“Saṅghasāmaggī saṅghasāmaggīti, bhante, vuccati.
“Sir, we speak of ‘unity in the Sangha’.

Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti?
But how is there unity in the Sangha?”

“Idhupāli, bhikkhū adhammaṁ adhammoti dīpenti.
“Take the case when monks proclaim what’s contrary to the Teaching as such.

Dhammaṁ dhammoti dīpenti.
They proclaim what’s in accordance with the Teaching as such.

Avinayaṁ avinayoti dīpenti.
They proclaim what’s contrary to the Monastic Law as such.

Vinayaṁ vinayoti dīpenti.
They proclaim what’s in accordance with the Monastic Law as such.

Abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti.
They proclaim what hasn’t been spoken by the Buddha as such.

Bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti.
They proclaim what’s been spoken by the Buddha as such.

Anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti.
They proclaim what wasn’t practiced by the Buddha as such.

Āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti.
They proclaim what was practiced by the Buddha as such.

Apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti.
They proclaim what wasn’t laid down by the Buddha as such.

Paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti.
They proclaim what was laid down by the Buddha as such.

Anāpattiṁ anāpattīti dīpenti.
They proclaim a non-offense as such.

Āpattiṁ āpattīti dīpenti.
They proclaim an offense as such.

Lahukaṁ āpattiṁ lahukā āpattīti dīpenti.
They proclaim a light offense as light.

Garukaṁ āpattiṁ garukā āpattīti dīpenti.
They proclaim a heavy offense as heavy.

Sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpenti.
They proclaim a curable offense as curable.

Anavasesaṁ āpattiṁ anavasesā āpattīti dīpenti.
They proclaim an incurable offense as incurable.

Duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti.
They proclaim a grave offense as grave.

Aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti.
They proclaim a minor offense as minor.

Te imehi aṭṭhārasahi vatthūhi na apakassanti, na avapakassanti, na āveniṁ uposathaṁ karonti, na āveniṁ pavāraṇaṁ karonti, na āveniṁ saṅghakammaṁ karonti.
If, based on any of these eighteen grounds, they don’t pull away or separate, and they don’t do the observance-day ceremony, the invitation ceremony, or legal procedures of the Sangha separately,

Ettāvatā kho, upāli, saṅgho samaggo hotī”ti.
then there is unity in the Sangha.”

“Samaggaṁ pana, bhante, saṅghaṁ bhinditvā kiṁ so pasavatī”ti?
“But, Sir, what’s the consequence of causing a schism in a united Sangha?”

“Samaggaṁ kho, upāli, saṅghaṁ bhinditvā kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccatīti.
“Anyone who causes a schism in a united Sangha does an evil act with effect for an eon. He’s boiled in hell for an eon.”

Āpāyiko nerayiko,
“Going downwards, bound for hell—

Kappaṭṭho saṅghabhedako;
The schismatic stays there for an eon.

Vaggarato adhammaṭṭho,
Delighting in division and immoral,

Yogakkhemā padhaṁsati;
Barred from sanctuary,

Saṅghaṁ samaggaṁ bhinditvā,
Having divided a united Sangha,

Kappaṁ nirayamhi paccatī”ti.
He boils in hell for an eon.”

“Bhinnaṁ pana, bhante, saṅghaṁ samaggaṁ katvā kiṁ so pasavatī”ti?
“But, Sir, what’s the consequence of uniting a schismatic sangha?”

“Bhinnaṁ kho, upāli, saṅghaṁ samaggaṁ katvā brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modatīti.
“Anyone who unites a schismatic sangha generates supreme merit. He rejoices in heaven for an eon.”

Sukhā saṅghassa sāmaggī,
“Pleasant is unity in the Sangha,

samaggānañca anuggaho;
And to help the fostering of harmony.

Samaggarato dhammaṭṭho,
Delighting in unity and moral,

yogakkhemā na dhaṁsati;
Not barred from sanctuary,

Saṅghaṁ samaggaṁ katvāna,
Having united the Sangha,

kappaṁ saggamhi modatī”ti.
He rejoices in heaven for an eon.”

“Siyā nu kho, bhante, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti?
“Might one who causes a schism in the Sangha be irredeemably destined to an eon in hell?”

“Siyā, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti.
“He might.”

“Siyā pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti?
“Might one who causes a schism in the Sangha not be irredeemably destined to an eon in hell?”

“Siyā, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti.
“He might.”

“Katamo pana, bhante, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti?
“What sort of person who causes a schism in the Sangha is irredeemably destined to an eon in hell?”

“Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti.
“In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it.

Tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
He has the view that what he says is illegitimate and the view that the schism is illegitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,

Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.
When such a person causes a schism in the Sangha, he’s irredeemably destined to an eon in hell.

Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti.
Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it.

Tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
He has the view that what he says is illegitimate, but the view that the schism is legitimate. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,

Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.
When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell.

Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti.
Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it.

Tasmiṁ adhammadiṭṭhi, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
He has the view that what he says is illegitimate, but is unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,

Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.
When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell.

Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti.
Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it.

Tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi …pe…
He has the view that what he says is legitimate, but the view that the schism is illegitimate …

tasmiṁ dhammadiṭṭhi bhede dhammadiṭṭhi.

Tasmiṁ dhammadiṭṭhi bhede vematiko.
He has the view that what he says is legitimate, but is unsure about the schism …

Tasmiṁ vematiko bhede adhammadiṭṭhi.
He is unsure about what he says, but has the view that the schism is illegitimate …

Tasmiṁ vematiko bhede dhammadiṭṭhi.
He is unsure about what he says, but has the view that the schism is legitimate …

Tasmiṁ vematiko bhede vematiko vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
He is unsure about what he says and is unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,

Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho.
When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell.

Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti …pe…
Again, a monk proclaims what’s in accordance with the Teaching as contrary to it,

avinayaṁ vinayoti dīpeti …
what’s contrary to the Monastic Law as being in accordance with it,

vinayaṁ avinayoti dīpeti …
what’s in accordance with the Monastic Law as contrary to it,

abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti …
what hasn’t been spoken by the Buddha as spoken by him,

bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti …
what’s been spoken by the Buddha as not spoken by him,

anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti …
what wasn’t practiced by the Buddha as practiced by him,

āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti …
what was practiced by the Buddha as not practiced by him,

apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti …
what wasn’t laid down by the Buddha as laid down by him,

paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti …
what was laid down by the Buddha as not laid down by him,

anāpattiṁ āpattīti dīpeti …
a non-offense as an offense,

āpattiṁ anāpattīti dīpeti …
an offense as a non-offense,

lahukaṁ āpattiṁ garukā āpattīti dīpeti …
a light offense as heavy,

garukaṁ āpattiṁ lahukā āpattīti dīpeti …
a heavy offense as light,

sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti …
a curable offense as incurable,

anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti …
an incurable offense as curable,

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti …
a grave offense as minor,

aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti …
or a minor offense as grave.

tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi …pe…
He has the view that what he says is illegitimate and the view that the schism is illegitimate. …

tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi …
He has the view that what he says is illegitimate, but the view that the schism is legitimate. …

tasmiṁ adhammadiṭṭhi, bhede vematiko …
He has the view that what he says is illegitimate, but is unsure about the schism. …

tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi …
He has the view that what he says is legitimate, but the view that the schism is illegitimate. …

tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi …

tasmiṁ dhammadiṭṭhi, bhede vematiko …
He has the view that what he says is legitimate, but is unsure about the schism. …

tasmiṁ vematiko, bhede adhammadiṭṭhi …
He is unsure about what he says, but has the view that the schism is illegitimate. …

tasmiṁ vematiko, bhede dhammadiṭṭhi …
He is unsure about what he says, but has the view that the schism is legitimate. …

tasmiṁ vematiko, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
He is unsure about what he says and unsure about the schism. He misrepresents his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,

Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti.
When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell.”

“Katamo pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti?
“What sort of person who causes a schism in the Sangha isn’t irredeemably destined to an eon in hell?”

“Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti.
“In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it.

Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—
He has the view that what he says is legitimate and the view that the schism is legitimate. He doesn’t misrepresent his view of what’s true, his belief of what’s true, his acceptance of what’s true, or his sentiment of what’s true. He makes a proclamation and distributes ballots, saying,

Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho.
When such a person causes a schism in the Sangha, he’s not irredeemably destined to an eon in hell.

Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti …pe…
Again, a monk proclaims what’s in accordance with the Teaching as contrary to it …

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti.
or a minor offense as grave.

Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti.
When such a person causes a schism in the Sangha, he too isn’t irredeemably destined to an eon in hell.”

Tatiyabhāṇavāro niṭṭhito.
The third section for recitation is finished.

Saṅghabhedakakkhandhako sattamo.
The seventh chapter on schism in the Sangha is finished.

Tassuddānaṁ
This is the summary:

Anupiye abhiññātā,
“At Anupiya, well-known,

sukhumālo na icchati;
Great comfort, did not wish;

Kasā vapā abhi ninne,
Plow, sow, irrigate, drain,

niddhā lāve ca ubbahe.
Weed, and cut, gather.

Puñjamaddapalālañca,
Sheaves, thresh, and straw,

bhusaophuṇanīhare;
Husk, winnow, storage;

Āyatimpi na khīyanti,
Also the future, they never stop,

pitaro ca pitāmahā.
And fathers, grandfathers.

Bhaddiyo anuruddho ca,
Bhaddiya, and Anuruddha,

ānando bhagu kimilo;
Ānanda, Bhagu, Kimila;

Sakyamāno ca kosambiṁ,
And Sakyan pride, Kosambī,

parihāyi kakudhena ca.
Disappeared, and with Kakudha.

Pakāsesi pituno ca,
He announced, and of the father,

purise silaṁ nāḷāgiriṁ;
Men, stone, Nāḷāgiri;

Tikapañcagaruko kho,
A triad, five, serious,

bhindi thullaccayena ca;
He split, and with a serious offense;

Tayo aṭṭha puna tīṇi,
Three, eight, again, three,

rāji bhedā siyā nu khoti.
Fracture, schism, might there be.”

Saṅghabhedakakkhandhako niṭṭhito.
The chapter on schism in the Sangha is finished.