Theravāda Collection on Monastic Law The Small Division The chapter on schism in the Sangha The first section for recitation 1. The account of the going forth of the six Sakyans

At one time the Buddha was staying at the Mallian town of Anupiyā. At that time a number of well-known young Sakyans had followed the Buddha in going forth. Then there were the brothers Mahānāma and Anuruddha. Anuruddha had been brought up in great comfort. He had three stilt houses: one for the winter, one for the summer, and one for the rainy season. 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. Mahānāma thought, “A number of well-known young Sakyans have just followed the Buddha in going forth, but no-one from our household. Why doesn’t Anuruddha or I go forth?” He then went to Anuruddha and told him what he had thought. Anuruddha replied, “I’ve been brought up in great comfort. I’m not able to go forth. You go forth.” “Come, then, let me teach you how to run the family business. First you must plow the fields, then sow the seeds, irrigate, and drain, and then weed. Next you must cut the harvest, gather it together, and make sheaves. You must then thresh it, remove the straw and husk, and then winnow it before you bring it into storage. And next year you must do the same, and the next.” “But when does the work stop? I can’t see any end to it. When can you enjoy yourself with worldly pleasures, free from bother?” “The work doesn’t stop and you won’t see any end to it. While the work was still unfinished, our fathers and grandfathers have all died.” “Well then, you go ahead and run the family business. I’ll go forth into homelessness.” Anuruddha then went to his mother and said, “Mom, I wish to go forth into homelessness. Please allow me.” “Both of you, Anuruddha, my two sons, are dear and beloved to me. Even if you died, I would lose you against my wishes. So how can I allow you to go forth into homelessness while you’re still living?” A second time Anuruddha asked the same question and got the same reply. He then asked a third time. At that time the Sakyans were ruled by King Bhaddiya, a friend of Anuruddha’s. Anuruddha’s mother considered this and thought, “Bhaddiya won’t be able to go forth into homelessness.” And she said to Anuruddha, “If King Bhaddiya goes forth, you may go forth too.” Anuruddha then went to King Bhaddiya and said, “My going forth depends on yours.” “Don’t worry about whether your going forth depends on mine or not. I’m with you. Just go forth when you like.” “Come, let’s go forth together.” “I’m not able to go forth. I’m not able to do what you do. There’s nothing I can do about it. You go forth.” “My mother told me that I may go forth only if you go forth. And then you said, ‘Don’t worry about whether your going forth depends on mine or not. I’m with you. Just go forth when you like.’ So come, let’s go forth together.” At that time people spoke the truth, and so Bhaddiya said to Anuruddha, “Please wait seven years. Then we’ll go forth together.” “That’s too long. I’m not able to wait for seven years.” “Then wait six years … five years … four years … three years … two years … one year, and we’ll go forth together.” “That’s too long. I’m not able to wait for one year.” “Then wait seven months, and we’ll go forth together.” “That’s too long. I’m not able to wait for seven months.” “Then wait six months … five months … four months … three months … two months … one month … half a month, and we’ll go forth together.” “That’s too long. I’m not able to wait for half a month.” “Then wait seven days, while I hand over the rulership to my sons and brothers.” “Seven days isn’t long. I’ll wait.” 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. 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, “Now turn back, Upāli. This is enough for you to live on.” As Upāli was returning, he thought, “The Sakyans are temperamental. They may think that I’m responsible for the departure of these young men and have me executed. Now, if these young Sakyans are going forth into homelessness, why shouldn’t I?” 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. Seeing Upāli coming, they said to him, “Why are you coming back, Upāli?” And he told what he had done. “You have done the right thing. The Sakyans are indeed temperamental. They might well have held you responsible for our departure and have had you executed.” The young Sakyans then took Upāli with them and went to the Buddha, where they bowed, sat down, and said, “Sir, we Sakyans are proud. This barber Upāli has been serving us for a long time. Please let him go forth first. We’ll then bow down to him, rise up for him, raise our joined palms to him, and do acts of respect toward him. In this way our Sakyan pride will be humbled.” And the Buddha had Upāli go forth first, and afterwards the young Sakyans. During that very rainy season Venerable Bhaddiya realized the three insights, Venerable Anuruddha obtained clairvoyance, Venerable Ānanda realized streamentry, whereas Devadatta obtained supernormal powers, but no stage of awakening. Then, when Bhaddiya was in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently uttered this heartfelt exclamation: “Oh, what happiness! Oh, what happiness!” A number of monks went to the Buddha, bowed, sat down, and told him what was happening, adding, “No doubt Bhaddiya is dissatisfied with the spiritual life. He’s saying this because he’s recalling his former happiness as a king.” The Buddha addressed a certain monk: “Go, monk, and in my name say to Bhaddiya, ‘Bhaddiya, the Teacher is calling you.’” Saying, “Yes, sir,” he did just that. Bhaddiya consented. He then went to the Buddha, bowed, and sat down. The Buddha said to him, “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: ‘Oh, what happiness! Oh, what happiness!’?” “Yes, venerable sir.” “But why do you say this?” “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. But although I was protected and guarded in this way, I was fearful, agitated, and distrustful. 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. That’s why I say this.” Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: “They who have no anger within, Gone beyond any kind of existence, Happy, free from fear and sorrow—Even the gods are unable to see them.”

2. The account of Devadatta When the Buddha had stayed at Anupiyā for as long as he liked, he set out wandering toward Kosambī. When he eventually arrived, he stayed in Ghosita’s Monastery. Then, while reflecting in private, Devadatta thought, “Who might I inspire to have confidence in me, so that I’d get much material support and honor?” And it occurred to him, “Prince Ajātasattu is young and has a bright future. Why don’t I inspire him to have confidence in me? Then I’ll get much material support and honor.” He put his dwelling in order, took his bowl and robes, and left for Rājagaha, where he eventually arrived. He then transformed himself into a boy wearing a snake as a belt and appeared on Prince Ajātasattu’s lap. When Ajātasattu became fearful and agitated, Devadatta said to him, “Are you afraid of me, prince?” “I am. Who are you?” “I’m Devadatta.” “If you’re Venerable Devadatta, please appear in your own form.” Devadatta abandoned the form of a boy and stood in front of Ajātasattu, wearing his robes and carrying his bowl. 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. Overcome by material support, honor, and praise, Devadatta started desiring to lead the Sangha of monks. But with the appearance of that thought, his supernormal powers disappeared. At that time Kakudha the Koḷiyan, the attendant to Venerable Mahāmoggallāna, had recently died and been reborn in a mind-made body. He had acquired a body two or three times the size of the fields of a Magadhan village. Yet he harmed neither himself nor others with that body. Soon afterwards the god Kakudha approached Mahāmoggallāna, bowed down, and told him about Devadatta’s desire and the disappearance of his supernormal powers. He then bowed down, circumambulated Mahāmoggallāna with his right side toward him, and disappeared right there. Mahāmoggallāna then went to the Buddha, bowed, sat down, and told him all that had happened. The Buddha said, “But, Moggallāna, have you read Kakudha’s mind so that you know that all he says is just so and not otherwise?” “I have, venerable sir.” “Remember these words, Moggallāna! Soon that fool will show himself as he truly is.” 3. Discussion of the five kinds of teachers “Moggallāna, there are five kinds of teachers in the world. One kind of teacher is impure in behavior, while claiming it is pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure behavior of such a teacher, and the teacher expects them to do so. Another kind of teacher is impure in livelihood, while claiming it is pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure livelihood of such a teacher, and the teacher expects them to do so. Still another kind of teacher gives impure teachings, while claiming they are pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure teachings of such a teacher, and the teacher expects them to do so. Still another kind of teacher gives impure explanations, while claiming they are pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure explanations of such a teacher, and the teacher expects them to do so. Still another kind of teacher has impure knowledge and vision, while claiming they are pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure knowledge and vision of such a teacher, and the teacher expects them to do so. But in my case, Moggallāna, I claim my behavior is pure because it is. My disciples don’t conceal my behavior, and I don’t expect them to do so. I claim my livelihood is pure … I claim my teachings are pure … I claim my explanations are pure … 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.” When the Buddha had stayed at Kosambī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. Then a number of monks went to the Buddha, bowed, sat down, and said, “Sir, Prince Ajātasattu attends on Devadatta morning and evening, with five hundred carriages and a meal offering of five hundred dishes of food.” “Monks, don’t envy Devadatta his material support, honor, and praise. So long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities. Just as a fierce dog would get even fiercer if you break a gall bladder on its nose, so too, so long as Prince Ajātasattu treats him like this, Devadatta can be expected to decline in good qualities. Just as a plantain banana tree produces fruit to its own destruction and ruin, so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin. Just as a bamboo produces fruit to its own destruction and ruin, so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin. Just as a <i lang='pi' translate='no'>naḷa</i> reed produces fruit to its own destruction and ruin, so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin. Just as a mule becomes pregnant to its own destruction and ruin, so too will Devadatta’s material support, honor, and praise cause his own destruction and ruin.” “The fruit destroys the plantain, And the bamboo and the reed. Honor destroys the bad person, As the fetus destroys the mule.” The first section for recitation is finished.

The second section4. The legal procedure of announcement Soon afterwards the Buddha was seated giving a teaching surrounded by a large gathering of people, including the king. Devadatta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, “Sir, you’re now old and close to the end of life. You should live free from bother and enjoy the happiness of meditation. Hand the Sangha of monks over to me. Let me lead the Sangha.” “Let it be, Devadatta, don’t think of leading the Sangha of monks.” A second time Devadatta said the same thing and got the same reply. He then said it a third time, and the Buddha replied: “I wouldn’t even hand the Sangha over to Sāriputta and Mogallāna, so why then to you, a wretched devourer of junk?” Devadatta thought, “The Buddha disparages me in front of a gathering that includes the king as a devourer of junk, while praising Sāriputta and Mogallāna,” and he bowed down in anger, circumambulated the Buddha with his right side toward him, and left. This was the first time Devadatta had ill will toward the Buddha. Soon afterwards the Buddha addressed the monks: “Well then, the Sangha should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha—‘Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.’ And it should be done in this way. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should do a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha does a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” Any monk who approves of doing a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.”—should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done a legal procedure for the purpose of making an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” The Sangha approves and is therefore silent. I will remember it thus.’” The Buddha then addressed Sāriputta: “Well then, Sāriputta, make that announcement about Devadatta in Rājagaha.” “In the past, sir, I have praised Devadatta in Rājagaha, saying, ‘Godhiputta is powerful and mighty.’ How, then, can I now make this announcement about him?” “Didn’t you praise him truthfully when you said that?” “I did.” “In the same way, you should make this announcement truthfully.” “Yes, sir.” The Buddha then addressed the monks: “Well then, the Sangha should appoint Sāriputta to make that announcement about Devadatta in Rājagaha. And he should be appointed like this. First Sāriputta should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint Venerable Sāriputta to make an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints Venerable Sāriputta to make an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” Any monk who approves of appointing Venerable Sāriputta to make an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.”—should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed Venerable Sāriputta to make an announcement about Devadatta in Rājagaha—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” The Sangha approves and is therefore silent. I will remember it thus.’” When he had been appointed, Sāriputta entered Rājagaha accompanied by a number of monks. He then made that announcement about Devadatta—“Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta.” The foolish people there, those with little faith and confidence, said, “These Sakyan monastics are envious of Devadatta’s material support and honor.” But the wise ones, those with faith and confidence, said, “This must be a serious matter, seeing as the Buddha has had an announcement made about Devadatta in Rājagaha.” 5. The account of Prince Ajātasattu Soon afterwards Devadatta went to Prince Ajātasattu and said, “In the past, prince, people were long-lived, but now they’re short-lived. It’s possible that you might die while still a prince. So then, kill your father and become the king. And I’ll kill the Buddha and take his place.” Ajātasattu thought, “Venerable Devadatta is powerful and mighty. He would know.” 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. The officials there saw Ajātasattu’s strange behavior and seized him. When they examined him, they found the dagger tied to his thigh. They asked him what he was up to. “I wish to kill my father.” “Has anyone encouraged you?” “Venerable Devadatta.” Some officials said, “The prince should be executed, together with Devadatta and all the monks.” Others said, “The monks shouldn’t be executed. They haven’t done anything wrong. The prince should be executed, together with Devadatta.” Still others said, “Neither the prince nor Devadatta nor the monks should be executed. The king should be informed, and we should do as he says.” They took Ajātasattu with them and went to King Seniya Bimbisāra of Magadha to inform him of what had happened. The king said, “What do you all make of this?” They told him their views. The king then said, “What’s this got to do with the Buddha, the Teaching, and the Sangha? Didn’t the Buddha have an announcement made in Rājagaha as a warning: ‘Devadatta’s character has changed. Whatever Devadatta does by body or speech has nothing to do with the Buddha, the Teaching, or the Sangha, but only with Devadatta’?” He then fired those officials who had suggested to execute the prince, Devadatta, and the Sangha; he demoted those who had suggested to execute the prince and Devadatta; and he promoted those who had suggested to act according to the king’s orders. And he said to Ajātasattu, “Why do you want to kill me?” “I want to rule, sir.” “If you want to rule, the kingdom is yours.” And he handed the rulership over to the prince. 6. The sending of assassins Soon afterwards Devadatta went to Ajātasattu and said, “Great king, please order your men to kill the ascetic Gotama.” And the king told his men, “Do as Venerable Devadatta says.” Devadatta then told one man, “Go to such and such a place where the ascetic Gotama is staying. Kill him and return via that path.” On that path he stationed two men, saying, “Kill the man who comes along this path and return via that path.” On that path he stationed four men, saying, “Kill the two men who come along this path and return via that path.” On that path he stationed eight men, saying, “Kill the four men who come along this path and return via that path.” On that path he stationed sixteen men, saying, “Kill the eight men who come along this path and then return.” 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. The Buddha saw him and said, “Come, don’t be afraid.” 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, “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful in coming here with a malicious mind intent on murder. Please forgive me so that I may restrain myself in the future.” “You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint for the future.” The Buddha then gave him a progressive talk—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, he experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” 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, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” The Buddha then said to him, “Don’t go back along this path, go along that one.” And he sent him down a different path. The two men thought, “Why is it taking that one man so long to arrive?” As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. They approached him, bowed, and sat down. The Buddha gave them a progressive talk … and they had become independent of others in the Teacher’s instruction. And they said to the Buddha, “Wonderful, sir … Please accept us as lay followers who have gone for refuge for life.” The Buddha then said to them, “Don’t go back along this path, go along that one.” And he sent them down a different path. The four men … the eight men … the sixteen men thought, “Why is it taking those eight men so long to arrive?” As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. They approached him, bowed, and sat down. The Buddha gave them a progressive talk … and they had become independent of others in the Teacher’s instruction. And they said to the Buddha, “Wonderful, sir … Please accept us as lay followers who have gone for refuge for life.” Soon afterwards that one man went to Devadatta and said, “I wasn’t able to kill him, sir. He’s powerful and mighty, that Buddha.” “Never mind. There’s no need for you to kill the ascetic Gotama. I’ll do it myself.” 7. Causing the Buddha to bleed Soon afterwards the Buddha was doing walking meditation in the shade of the Vulture Peak. Devadatta climbed the peak and threw down a large stone, thinking, “With this I’ll kill the ascetic Gotama.” But the stone got stuck in the junction of two outcrops. A chip flew off, striking the Buddha’s foot and causing him to bleed. The Buddha looked up and said to Devadatta, “Foolish man, you’ve made much demerit. With a malicious mind intent on murder you’ve made the Buddha bleed.” Soon afterwards the Buddha addressed the monks: “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.” When the monks heard that Devadatta was trying to murder the Buddha, they walked back and forth on all sides of the Buddha’s dwelling, trying to protect him by reciting loudly. The Buddha heard that loud sound of recitation. He asked Ānanda what it was, and Ānanda told him. The Buddha said, “Well then, Ānanda, tell those monks in my name that the Teacher calls them.” Saying, “Yes, sir,” he did just that. The monks consented. They then went to the Buddha, bowed, and sat down. The Buddha said to them: “It’s impossible, monks, for anyone to kill me through an act of violence. The Buddha won’t attain final extinguishment through an act of violence. Monks, there are five kinds of teachers in the world. One kind of teacher is impure in behavior, while claiming to be pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure behavior of such a teacher, and the teacher expects them to do so. Another kind of teacher is impure in livelihood … gives impure teachings … gives impure explanations … has impure knowledge and vision, while claiming they’re pure. His disciples know about this, but think, ‘It would be unpleasant for him if we inform the householders. 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? He’ll be known through his own actions.’ The disciples conceal the impure knowledge and vision of such a teacher, and the teacher expects them to do so. But in my case, I claim my behavior is pure because it is. My disciples don’t conceal my behavior, and I don’t expect them to do so. I claim my livelihood is pure … I claim my teachings are pure … I claim my explanations are pure … 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. It’s impossible for anyone to kill me through an act of violence. The Buddha won’t attain final extinguishment through an act of violence. Go to your dwellings, monks. I don’t need any protection.” 8. The letting loose of Nāḷāgiri At that time in Rājagaha there was a fierce and man-killing elephant called Nāḷāgiri. Just then Devadatta entered Rājagaha, went to the elephant stables, and said to the elephant keepers, “We who are relatives of the king are capable of having people promoted and getting them a raise. So then, when the ascetic Gotama comes walking along this street, release the elephant Nāḷāgiri down it.” “Yes, sir.” Then, one morning, the Buddha robed up, took his bowl and robe, and entered Rājagaha for alms together with a number of monks. And the Buddha walked down that very street. When the elephant keepers saw the Buddha coming, they released Nāḷāgiri down the same street. Nāḷāgiri saw the Buddha coming. He blew his trunk, and with ears and tail bristling, he charged toward the Buddha. When the monks saw Nāḷāgiri coming, they said to the Buddha, “This elephant coming down the street is the fierce, man-killer Nāḷāgiri. Please retreat, venerable sir.” “Come, don’t be afraid. It’s impossible for anyone to kill the Buddha through an act of violence. The Buddha won’t attain final extinguishment through an act of violence.” A second time and a third time those monks said the same thing to the Buddha, each time getting the same reply. On that occasion people had ascended their stilt houses and even their roofs. The foolish people with little faith and confidence said, “The elephant will hurt the handsome, great ascetic.” But the wise people with faith and confidence said, “Soon the great man and the great elephant will meet in battle.” The Buddha then pervaded Nāḷāgiri with a mind of love. Feeling it, Nāḷāgiri lowered his trunk, went up to the Buddha, and stood in front of him. And while stroking Nāḷāgiri on the forehead with his right hand, the Buddha spoke these verses: “Do not, elephant, attack a great man; Painful it is to attack a great man. For a killer of a great man, The next birth is not good. Don’t be intoxicated or heedless, For the heedless are not happily reborn. Only do those things That take you to a good destination.” 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, and returned to his stall in the elephant stables. That is how tame Nāḷāgiri had become. On that occasion people chanted this verse: “Some are tamed with sticks, And some with goads and whips. Without stick or sword, The great sage tamed the elephant.” And people complained and criticized Devadatta, “How evil and indiscriminate he is, this Devadatta, in trying to kill the ascetic Gotama so powerful and mighty!” Devadatta’s material support and honor declined, whereas those of the Buddha increased. 9. The account of the request for the five points Because of his loss of material support and honor, Devadatta and his followers had to ask families repeatedly to get invited to meals. People complained and criticized them, “How can the Sakyan monastics repeatedly ask families to get invited to meals? Who doesn’t like nice food? Who doesn’t prefer tasty food?” The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks, “How can Devadatta and his followers repeatedly ask families to get invited to meals?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you do this?” “It’s true, sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks: “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: for the restraint of bad people; for the ease of good monks, stopping those with bad desires from creating a faction and then a schism in the Sangha; and out of compassion for families. Anyone eating in a group is to be dealt with according to the rule.” Soon afterwards Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta. He said to them, “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” Kokālika said to Devadatta, “The ascetic Gotama is powerful and mighty. How can we achieve this?” “Well, let’s go to the ascetic Gotama and request five things: ‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that: 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; if they ate only almsfood for life, and whoever accepted an invitational meal would commit an offense; if they wore rag-robes for life, and whoever accepted robe-cloth from a householder would commit an offense; if they lived at the foot of a tree for life, and whoever took shelter would commit an offense; if they didn’t eat fish or meat for life, and whoever did would commit an offense.’ The ascetic Gotama won’t allow this. We’ll then be able to win people over with these five points.” Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, for people have confidence in austerity.” Devadatta and his followers then went to the Buddha, bowed, sat down, and Devadatta made his request. The Buddha replied, “No, Devadatta. Those who wish may stay in the wilderness and those who wish may live near inhabited areas. Those who wish may eat only almsfood and those who wish may accept invitations. Those who wish may wear rag-robes and those who wish may accept robe-cloth from householders. I have allowed the foot of a tree as a resting place for eight months of the year, as well as fish and meat that are pure in three respects: one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.” Devadatta thought, “The Buddha doesn’t allow the five points.” 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. Devadatta then entered Rājagaha and won people over with the five points, saying, “The ascetic Gotama doesn’t agree to them, but we practice in accordance with them.” The foolish people with little faith and confidence said, “These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. But the ascetic Gotama is extravagant and has chosen a life of indulgence.” But the wise people who had faith and confidence complained and criticized Devadatta, “How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?” The monks heard the criticism of those people, and the monks of few desires complained and criticized him in the same way. They then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “Is it true, Devadatta, that you are doing this?” “It’s true, sir.” “Let it be, Devadatta, don’t cause a schism in the Sangha. Schism in the Sangha is a serious matter. 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. But whoever unites a divided Sangha generates the supreme merit. He rejoices in heaven for an eon. So let it be, Devadatta, don’t cause a schism in the Sangha. It’s a serious matter.” Soon afterwards, Venerable Ānanda robed up in the morning, took his bowl and robe, and entered Rājagaha for alms. When Devadatta saw him, he went up to him, and said, “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.” When Ānanda had completed his almsround, eaten his meal, and returned, he went to the Buddha, bowed, sat down, and told him what had happened, adding, “From today, sir, Devadatta has caused a schism in the Sangha.” Understanding the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: “For the good, doing good is easy; For the bad, doing good is hard. For the bad, doing evil is easy; For the noble ones, doing evil is hard.” The second section for recitation is finished.

The third section10. The account of schism in the Sangha On the observance day soon afterwards, Devadatta got up from his seat and distributed ballots, saying, “We have gone to the ascetic Gotama and asked for five things: ‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that: It would be good, sir, if the monks stayed in the wilderness for life, and whoever stayed near inhabited areas would commit an offense; if they were alms-collectors for life, and whoever accepted an invitation would commit an offense; if they were rag-robe wearers for life, and whoever accepted robe-cloth from a householder would commit an offense; if they dwelt at the foot of a tree for life, and whoever took shelter would commit an offense; if they didn’t eat fish or meat for life, and whoever did would commit an offense.’ The ascetic Gotama doesn’t agree to them, but we practice in accordance with them. Any monk who approves of these five things should vote in favor.” On that occasion five hundred Vajjian monks from Vesālī, newly ordained and ignorant, were present. Thinking, “This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction,” they voted in favor. Then, after causing a schism in the Sangha, Devadatta left for Gayāsīsa together with the five hundred monks. Soon afterwards Sāriputta and Moggallāna went to the Buddha, bowed, sat down, and said, “Sir, Devadatta has split the Sangha and left for Gayāsīsa together with five hundred monks.” “You have compassion for those five hundred newly ordained monks, don’t you? Go then, Sāriputta and Moggallāna, before they’re afflicted with misfortune and disaster.” Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and went to Gayāsīsa. Just then a certain monk who was standing near the Buddha was crying. The Buddha asked him why. He said, “Sir, even Sāriputta and Moggallāna, the Buddha’s chief disciples, are going to Devadatta because they approve of his teaching.” “It’s impossible for Sāriputta and Moggallāna to approve of Devadatta’s teaching. In fact, they’ve gone to win those monks over.” At that time Devadatta was seated giving a teaching surrounded by a large gathering. When Devadatta saw Sāriputta and Moggallāna coming, he said to his monks, “See how well-taught my teaching is, as even Sāriputta and Moggallāna, the ascetic Gotama’s chief disciples, are coming here because they approve of it.” But Kokālika said, “Don’t trust Sāriputta and Moggallāna. They have bad desires. They’re in the grip of bad desires.” “Don’t worry. Anyone who comes to approve of my teaching is welcome.” Devadatta invited Venerable Sāriputta to sit on a seat half the height of his own. Saying, “There’s no need,” Sāriputta took another seat and sat down to one side, as did Mahāmoggallāna. After spending most of the night instructing, inspiring, and gladdening the monks with a teaching, Devadatta invited Sāriputta, saying “The Sangha of monks is without dullness and drowsiness. Give a teaching, Sāriputta. My back is aching. I need to stretch it.” “Yes.” Devadatta then folded his upper robe in four and lay down on his right side. Because he was tired, absentminded, and heedless, he fell asleep immediately. Venerable Sāriputta then used the wonder of mind reading to instruct those monks, and Venerable Mahāmoggallāna used the wonder of supernormal powers to the same effect. While they were being instructed like this, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” And Sāriputta addressed them: “We’re going to the Buddha. Whoever approves of the Teaching of the Buddha should come along.” Sāriputta and Moggallāna then went to the Bamboo Grove accompanied by those five hundred monks. In the meantime Kokālika woke up Devadatta, saying, “Get up, Devadatta, your monks are being led away by Sāriputta and Moggallāna. Didn’t I tell you not to trust Sāriputta and Moggallāna? Didn’t I say that they have bad desires, that they are in the grip of bad desires?” And Devadatta vomited hot blood right there. Sāriputta and Moggallāna then went to the Buddha, bowed, sat down, and said, “Sir, may we reordain the monks who supported the schism?” “Let it be, Sāriputta, don’t think of reordaining the monks who supported the schism. Instead, have them confess a serious offense. And Devadatta, how did he treat you?” “Just as you, sir, spend most of the night instructing, inspiring, and gladdening the monks with a teaching, and then invite me, saying, ‘The Sangha of monks is without dullness and drowsiness. Give a teaching, Sāriputta. My back is aching. I need to stretch it,’ that’s how Devadatta treated us.” The Buddha then addressed the monks: “Once upon a time there was a great lake in a wilderness area with elephants living nearby. 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. That gave them beauty and strength. And they didn’t die or experience death-like suffering because of that. Then the baby elephants tried to imitate those great elephants. 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. That didn’t give them any beauty or strength. And they died or experienced death-like suffering because of that. Just so, by imitating me, Devadatta will die miserably. ‘While the great being removes the earth, Eats the tuber, and is alert in the rivers, He’s like a baby elephant that’s eaten mud: By imitating me, he’ll die miserably.’ “Monks, a monk who has eight qualities is qualified to take messages. 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. Because he has these eight qualities, Sāriputta is qualified to take messages. ‘He doesn’t tremble when faced With a gathering of fierce debaters. He doesn’t neglect the words Or fail to get the instruction across. He speaks with confidence And isn’t agitated when questioned. This kind of monk, indeed, Is qualified to take messages.’ “It’s because he’s overcome and consumed by eight bad qualities that Devadatta is irredeemably destined to an eon in hell. What eight? Material support, lack of material support, being popular, being unpopular, honor, lack of honor, bad desires, and bad friendship. It’s good for a monk to overcome whatever material support he’s affected by, whatever lack of material support he’s affected by, whatever popularity he’s affected by, whatever unpopularity he’s affected by, whatever honor he’s affected by, whatever lack of honor he’s affected by, whatever bad desires he’s affected by, and whatever bad friendship he’s affected by. For what reason should a monk overcome these things? 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. If he doesn’t overcome whatever lack of material support he’s affected by, whatever popularity he’s affected by, whatever unpopularity he’s affected by, whatever honor he’s affected by, whatever lack of honor he’s affected by, whatever bad desires he’s affected by, 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. And so, you should overcome whatever material support you’re affected by, whatever lack of material support you’re affected by, whatever popularity you’re affected by, whatever unpopularity you’re affected by, whatever honor you’re affected by, whatever lack of honor you’re affected by, whatever bad desires you’re affected by, and whatever bad friendship you’re affected by. This is how you should train yourselves. And, monks, it’s because he’s overcome and consumed by three bad qualities that Devadatta is irredeemably destined to an eon in hell. What three? Bad desires; bad friendship; and after trifling successes, he has stopped short of the goal.” “No-one with bad desires Is ever reborn in this world. In this way you may know The destination of those with bad desires. Designated as “wise”, Agreed upon as “highly developed”, It was as if he was shining with fame—I have heard Devadatta was like this. He was heedless, And after hurting the Buddha, He’s gone to the Avīci hell, Frightful and with four doors. If you hurt one free from anger, One who doesn’t do anything bad, You experience that evil yourself, Having a malicious mind and being disrespectful. You might think to pollute The ocean with a pot of poison, But you would not be able to do so, For the ocean is frightfully large. It’s the same with the Buddha: If by speech one tries to harm him—He with right conduct and a peaceful mind—That speech doesn’t affect him. The wise make friends with such a person, And they associate with him. The monk who follows his path, Achieves the end of suffering.”

11. Upāli’s questions On one occasion Upāli went to the Buddha, bowed, sat down, and said, “Sir, we speak of ‘fracture in the Sangha’. But how is there a fracture in the Sangha, yet not a schism in the Sangha? And how is there both a fracture and a schism in the Sangha?” “If, Upāli, there is one monk on one side and two on the other, and a fourth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Sangha, but not a schism in the Sangha. If there are two monks on one side and two on the other, and a fifth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Sangha, but not a schism in the Sangha. If there are two monks on one side and three on the other, and a sixth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Sangha, but not a schism in the Sangha. If there are three monks on one side and three on the other, and a seventh makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Sangha, but not a schism in the Sangha. If there are three monks on one side and four on the other, and an eighth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is a fracture in the Sangha, but not a schism in the Sangha. But if there are four monks on one side and four on the other, and a ninth makes the proclamation and distributes ballots, saying, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this,’ then this is both a fracture in the Sangha and also a schism in the Sangha. If there are nine or more monks, then this is both a fracture in the Sangha and also a schism in the Sangha. A nun cannot cause a schism in the Sangha, even if she makes an effort to do so. A trainee nun, 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. 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.” “Sir, we speak of ‘schism in the Sangha’. But how is there a schism in the Sangha?” “Take the case when monks proclaim what’s contrary to the Teaching as being in accordance with it. They proclaim what’s in accordance with the Teaching as contrary to it. They proclaim what’s contrary to the Monastic Law as being in accordance with it. They proclaim what’s in accordance with the Monastic Law as contrary to it. They proclaim what hasn’t been spoken by the Buddha as spoken by him. They proclaim what’s been spoken by the Buddha as not spoken by him. They proclaim what wasn’t practiced by the Buddha as practiced by him. They proclaim what was practiced by the Buddha as not practiced by him. They proclaim what wasn’t laid down by the Buddha as laid down by him. They proclaim what was laid down by the Buddha as not laid down by him. They proclaim a non-offense as an offense. They proclaim an offense as a non-offense. They proclaim a light offense as heavy. They proclaim a heavy offense as light. They proclaim a curable offense as incurable. They proclaim an incurable offense as curable. They proclaim a grave offense as minor. They proclaim a minor offense as grave. 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.” “Sir, we speak of ‘unity in the Sangha’. But how is there unity in the Sangha?” “Take the case when monks proclaim what’s contrary to the Teaching as such. They proclaim what’s in accordance with the Teaching as such. They proclaim what’s contrary to the Monastic Law as such. They proclaim what’s in accordance with the Monastic Law as such. They proclaim what hasn’t been spoken by the Buddha as such. They proclaim what’s been spoken by the Buddha as such. They proclaim what wasn’t practiced by the Buddha as such. They proclaim what was practiced by the Buddha as such. They proclaim what wasn’t laid down by the Buddha as such. They proclaim what was laid down by the Buddha as such. They proclaim a non-offense as such. They proclaim an offense as such. They proclaim a light offense as light. They proclaim a heavy offense as heavy. They proclaim a curable offense as curable. They proclaim an incurable offense as incurable. They proclaim a grave offense as grave. They proclaim a minor offense as minor. 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, then there is unity in the Sangha.” “But, sir, what’s the consequence of causing a schism in a united Sangha?” “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.” “Going downwards, bound for hell—The schismatic stays there for an eon. Delighting in division and immoral, Barred from sanctuary, Having divided a united Sangha, He boils in hell for an eon.” “But, sir, what’s the consequence of uniting a schismatic sangha?” “Anyone who unites a schismatic sangha generates supreme merit. He rejoices in heaven for an eon.” “Pleasant is unity in the Sangha, And to help the fostering of harmony. Delighting in unity and moral, Not barred from sanctuary, Having united the Sangha, He rejoices in heaven for an eon.” “Might one who causes a schism in the Sangha be irredeemably destined to an eon in hell?” “He might.” “Might one who causes a schism in the Sangha not be irredeemably destined to an eon in hell?” “He might.” Schismatics destined to hell“What sort of person who causes a schism in the Sangha is irredeemably destined to an eon in hell?” “In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it. 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he’s irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Again, a monk proclaims what’s contrary to the Teaching as being in accordance with it. He has the view that what he says is legitimate, but the view that the schism is illegitimate … He has the view that what he says is legitimate, but is unsure about the schism … He is unsure about what he says, but has the view that the schism is illegitimate … He is unsure about what he says, but has the view that the schism is legitimate … 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell. Again, a monk proclaims what’s in accordance with the Teaching as contrary to it, what’s contrary to the Monastic Law as being in accordance with it, what’s in accordance with the Monastic Law as contrary to it, what hasn’t been spoken by the Buddha as spoken by him, what’s been spoken by the Buddha as not spoken by him, what wasn’t practiced by the Buddha as practiced by him, what was practiced by the Buddha as not practiced by him, what wasn’t laid down by the Buddha as laid down by him, what was laid down by the Buddha as not laid down by him, a non-offense as an offense, an offense as a non-offense, a light offense as heavy, a heavy offense as light, a curable offense as incurable, an incurable offense as curable, a grave offense as minor, or a minor offense as grave. He has the view that what he says is illegitimate and the view that the schism is illegitimate. … He has the view that what he says is illegitimate, but the view that the schism is legitimate. … He has the view that what he says is illegitimate, but is unsure about the schism. … He has the view that what he says is legitimate, but the view that the schism is illegitimate. … He has the view that what he says is legitimate, but is unsure about the schism. … He is unsure about what he says, but has the view that the schism is illegitimate. … He is unsure about what he says, but has the view that the schism is legitimate. … 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too is irredeemably destined to an eon in hell.” Schismatics not destined to hell“What sort of person who causes a schism in the Sangha isn’t irredeemably destined to an eon in hell?” “In this case a monk proclaims what’s contrary to the Teaching as being in accordance with it. 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he’s not irredeemably destined to an eon in hell. Again, a monk proclaims what’s in accordance with the Teaching as contrary to it … or a minor offense as grave. 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, ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; take this, approve of this.’ When such a person causes a schism in the Sangha, he too isn’t irredeemably destined to an eon in hell.” The third section for recitation is finished. The seventh chapter on schism in the Sangha is finished. This is the summary: “At Anupiya, well-known, Great comfort, did not wish; Plow, sow, irrigate, drain, Weed, and cut, gather. Sheaves, thresh, and straw, Husk, winnow, storage; Also the future, they never stop, And fathers, grandfathers. Bhaddiya, and Anuruddha, Ānanda, Bhagu, Kimila; And Sakyan pride, Kosambī, Disappeared, and with Kakudha. He announced, and of the father, Men, stone, Nāḷāgiri; A triad, five, serious, He split, and with a serious offense; Three, eight, again, three, Fracture, schism, might there be.” The chapter on schism in the Sangha is finished.

Theravāda Vinayapiṭaka Cūḷavagga 17. Saṅghabhedakakkhandhaka 1.1 Chasakyapabbajjākathā

Tena samayena buddho bhagavā anupiyāyaṁ viharati, anupiyaṁ nāma mallānaṁ nigamo. Tena kho pana samayena abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti. Tena kho pana samayena mahānāmo ca sakko anuruddho ca sakko dvebhātikā honti. Anuruddho sakko sukhumālo hoti. Tassa tayo pāsādā honti—eko hemantiko, eko gimhiko, eko vassiko. So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati. Atha kho mahānāmassa sakkassa etadahosi—“etarahi kho abhiññātā abhiññātā sakyakumārā bhagavantaṁ pabbajitaṁ anupabbajanti. Amhākañca pana kulā natthi koci agārasmā anagāriyaṁ pabbajito. Yannūnāhaṁ vā pabbajeyyaṁ, anuruddho vā”ti. Atha kho mahānāmo sakko yena anuruddho sakko tenupasaṅkami, upasaṅkamitvā anuruddhaṁ sakkaṁ etadavoca—“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. Tvaṁ pabbajāhī”ti. “Ehi kho te, tāta anuruddha, gharāvāsatthaṁ anusāsissāmi. Paṭhamaṁ khettaṁ kasāpetabbaṁ. Kasāpetvā vapāpetabbaṁ. Vapāpetvā udakaṁ abhinetabbaṁ. Udakaṁ abhinetvā udakaṁ ninnetabbaṁ. Udakaṁ ninnetvā niddhāpetabbaṁ. Niddhāpetvā lavāpetabbaṁ. Lavāpetvā ubbāhāpetabbaṁ. Ubbāhāpetvā puñjaṁ kārāpetabbaṁ. Puñjaṁ kārāpetvā maddāpetabbaṁ. Maddāpetvā palālāni uddharāpetabbāni. Palālāni uddharāpetvā bhusikā uddharāpetabbā. Bhusikaṁ uddharāpetvā opunāpetabbaṁ. Opunāpetvā atiharāpetabbaṁ. Atiharāpetvā āyatimpi vassaṁ evameva kātabbaṁ, āyatimpi vassaṁ evameva kātabban”ti. “Na kammā khīyanti? Na kammānaṁ anto paññāyati? Kadā kammā khīyissanti? Kadā kammānaṁ anto paññāyissati? Kadā mayaṁ appossukkā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressāmā”ti? “Na hi, tāta anuruddha, kammā khīyanti. Na kammānaṁ anto paññāyati. Akhīṇeva kamme pitaro ca pitāmahā ca kālaṅkatā”ti. “Tena hi tvaññeva gharāvāsatthena upajānāhi. Ahaṁ agārasmā anagāriyaṁ pabbajissāmī”ti. Atha kho anuruddho sakko yena mātā tenupasaṅkami, upasaṅkamitvā mātaraṁ etadavoca—“icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ. Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, anuruddhassa sakkassa mātā anuruddhaṁ sakkaṁ etadavoca—“tumhe kho me, tāta anuruddha, dve puttā piyā manāpā appaṭikūlā. Maraṇenapi vo akāmakā vinā bhavissāmi. Kiṁ panāhaṁ tumhe jīvante anujānissāmi agārasmā anagāriyaṁ pabbajjāyā”ti? Dutiyampi kho …pe… tatiyampi kho anuruddho sakko mātaraṁ etadavoca—“icchāmahaṁ, amma, agārasmā anagāriyaṁ pabbajituṁ. Anujānāhi maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Tena kho pana samayena bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti. So ca anuruddhassa sakkassa sahāyo hoti. Atha kho anuruddhassa sakkassa mātā—“ayaṁ kho bhaddiyo sakyarājā sakyānaṁ rajjaṁ kāreti; anuruddhassa sakkassa sahāyo; so na ussahati agārasmā anagāriyaṁ pabbajitun”ti—anuruddhaṁ sakkaṁ etadavoca—“sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī”ti. Atha kho anuruddho sakko yena bhaddiyo sakyarājā tenupasaṅkami, upasaṅkamitvā bhaddiyaṁ sakyarājānaṁ etadavoca—“mama kho, samma, pabbajjā tava paṭibaddhā”ti. “Sace te, samma, pabbajjā mama paṭibaddhā vā appaṭibaddhā vā sā hotu, ahaṁ tayā; yathā sukhaṁ pabbajāhī”ti. “Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti. “Nāhaṁ, samma, sakkomi agārasmā anagāriyaṁ pabbajitunti. Yaṁ te sakkā aññaṁ mayā kātuṁ, kyāhaṁ karissāmi. Tvaṁ pabbajāhī”ti. “Mātā kho maṁ, samma, evamāha—‘sace, tāta anuruddha, bhaddiyo sakyarājā agārasmā anagāriyaṁ pabbajati, evaṁ tvampi pabbajāhī’”ti. “Bhāsitā kho pana te, samma, esā vācā. Sace te, samma, pabbajjā mama paṭibaddhā vā, appaṭibaddhā vā sā hotu, ahaṁ tayā; yathā sukhaṁ pabbajāhī”ti. “Ehi, samma, ubho agārasmā anagāriyaṁ pabbajissāmā”ti. Tena kho pana samayena manussā saccavādino honti, saccapaṭiññā. Atha kho bhaddiyo sakyarājā anuruddhaṁ sakkaṁ etadavoca—“āgamehi, samma, sattavassāni. Sattannaṁ vassānaṁ accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti. “Aticiraṁ, samma, sattavassāni. Nāhaṁ sakkomi sattavassāni āgametun”ti. “Āgamehi, samma, chavassāni …pe… pañcavassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. Ekassa vassassa accayena ubho agārasmā anagāriyaṁ pabbajissāmā”ti. “Aticiraṁ, samma, ekavassaṁ. Nāhaṁ sakkomi ekaṁ vassaṁ āgametun”ti. “Āgamehi, samma, sattamāse. Sattannaṁ māsānaṁ accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā”ti. “Aticiraṁ, samma, sattamāsā. Nāhaṁ sakkomi sattamāse āgametun”ti. “Āgamehi, samma, cha māse …pe… pañca māse … cattāro māse … tayo māse … dve māse … ekaṁ māsaṁ … aḍḍhamāsaṁ. Aḍḍhamāsassa accayena ubhopi agārasmā anagāriyaṁ pabbajissāmā”ti. “Aticiraṁ, samma, aḍḍhamāso. Nāhaṁ sakkomi aḍḍhamāsaṁ āgametun”ti. “Āgamehi, samma, sattāhaṁ yāvāhaṁ putte ca bhātaro ca rajjaṁ niyyādemī”ti. “Na ciraṁ, samma, sattāho, āgamessāmī”ti. 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. Te dūraṁ gantvā senaṁ nivattāpetvā paravisayaṁ okkamitvā ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā upāliṁ kappakaṁ etadavocuṁ—“handa, bhaṇe upāli, nivattassu; alaṁ te ettakaṁ jīvikāyā”ti. Atha kho upālissa kappakassa nivattantassa etadahosi—“caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi maṁ. Ime hi nāma sakyakumārā agārasmā anagāriyaṁ pabbajissanti. Kimaṅgaṁ panāhan”ti. Bhaṇḍikaṁ muñcitvā taṁ bhaṇḍaṁ rukkhe ālaggetvā “yo passati, dinnaṁyeva haratū”ti vatvā yena te sakyakumārā tenupasaṅkami. Addasāsuṁ kho te sakyakumārā upāliṁ kappakaṁ dūratova āgacchantaṁ. Disvāna upāliṁ kappakaṁ etadavocuṁ—“kissa, bhaṇe upāli, nivattesī”ti? “Idha me, ayyaputtā, nivattantassa etadahosi—‘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. Caṇḍā kho sākiyā; iminā kumārā nippātitāti ghātāpeyyumpi tan”ti. Atha kho sakyakumārā upāliṁ kappakaṁ ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te sakyakumārā bhagavantaṁ etadavocuṁ—“mayaṁ, bhante, sākiyā nāma mānassino. Ayaṁ, bhante, upāli kappako amhākaṁ dīgharattaṁ paricārako. Imaṁ bhagavā paṭhamaṁ pabbājetu. Imassa mayaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṁ karissāma. Evaṁ amhākaṁ sākiyānaṁ sākiyamāno nimmānāyissatī”ti. Atha kho bhagavā upāliṁ kappakaṁ paṭhamaṁ pabbājesi, pacchā te sakyakumāre. Atha kho āyasmā bhaddiyo teneva antaravassena tisso vijjā sacchākāsi. Āyasmā anuruddho dibbacakkhuṁ uppādesi. Āyasmā ānando sotāpattiphalaṁ sacchākāsi. Devadatto pothujjanikaṁ iddhiṁ abhinipphādesi. Tena kho pana samayena āyasmā bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—“aho sukhaṁ, aho sukhan”ti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—“āyasmā, bhante, bhaddiyo araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘aho sukhaṁ, aho sukhan’ti. Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo anabhiratova brahmacariyaṁ carati. Taṁyeva vā purimaṁ rajjasukhaṁ samanussaranto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘aho sukhaṁ, aho sukhan’”ti. Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi—“ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi—‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ bhaddiyaṁ etadavoca—“satthā taṁ, āvuso bhaddiya, āmantetī”ti. “Evamāvuso”ti kho āyasmā bhaddiyo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ bhagavā etadavoca—“saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘aho sukhaṁ, aho sukhan’”ti? “Evaṁ, bhante”ti. “Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi—‘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. So kho ahaṁ, bhante, evaṁ rakkhitopi gopitopi santo bhīto ubbiggo ussaṅkī utrasto viharāmi. Etarahi kho pana ahaṁ eko, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi abhīto anubbiggo anussaṅkī anutrasto appossukko pannalomo paradattavutto migabhūtena cetasā viharāmīti. Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānemi—‘aho sukhaṁ, aho sukhan’”ti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—“Yassantarato na santi kopā, Iti bhavābhavatañca vītivatto; Taṁ vigatabhayaṁ sukhiṁ asokaṁ, Devā nānubhavanti dassanāyā”ti.

1.2. Devadattavatthu Atha kho bhagavā anupiyāyaṁ yathābhirantaṁ viharitvā yena kosambī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena kosambī tadavasari. Tatra sudaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho devadattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“kaṁ nu kho ahaṁ pasādeyyaṁ, yasmiṁ me pasanne bahulābhasakkāro uppajjeyyā”ti? Atha kho devadattassa etadahosi—“ayaṁ kho ajātasattu kumāro taruṇo ceva āyatiṁ bhaddo ca. Yannūnāhaṁ ajātasattuṁ kumāraṁ pasādeyyaṁ. Tasmiṁ me pasanne bahulābhasakkāro uppajjissatī”ti. Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ tadavasari. Atha kho devadatto sakavaṇṇaṁ paṭisaṁharitvā kumārakavaṇṇaṁ abhinimminitvā ahimekhalikāya ajātasattussa kumārassa ucchaṅge pāturahosi. Atha kho ajātasattu kumāro bhīto ahosi, ubbiggo ussaṅkī utrasto. Atha kho devadatto ajātasattuṁ kumāraṁ etadavoca—“bhāyasi maṁ tvaṁ, kumārā”ti? “Āma bhāyāmi. Kosi tvan”ti? “Ahaṁ devadatto”ti. “Sace kho tvaṁ, bhante, ayyo devadatto, iṅgha sakeneva vaṇṇena pātubhavassū”ti. Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi. Atha kho ajātasattu kumāro devadattassa iminā iddhipāṭihāriyena abhippasanno pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. Atha kho devadattassa lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji—“ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti. Saha cittuppādāva devadatto tassā iddhiyā parihāyi. Tena kho pana samayena kakudho nāma koḷiyaputto, āyasmato mahāmoggallānassa upaṭṭhāko, adhunā kālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. Tassa evarūpo attabhāvappaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvappaṭilābhena neva attānaṁ na paraṁ byābādheti. Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca—“devadattassa, bhante, lābhasakkārasilokena abhibhūtassa pariyādinnacittassa evarūpaṁ icchāgataṁ uppajji—‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti. Saha cittuppādāva, bhante, devadatto tassā iddhiyā parihīno”ti. Idamavoca kakudho devaputto. Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—“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? Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā”ti? “Cetasā ceto paricca vidito ca me, bhante, kakudho devaputto. Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā”ti. “Rakkhassetaṁ, moggallāna, vācaṁ. Rakkhassetaṁ, moggallāna, vācaṁ. Idāni so moghapuriso attanāva attānaṁ pātukarissati. 1.3. Pañcasatthukathā Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. Katame pañca? Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno “parisuddhasīlomhī”ti paṭijānāti “parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno “parisuddhājīvomhī”ti paṭijānāti “parisuddho me ājīvo pariyodāto asaṅkiliṭṭho”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti; evarūpo ca pana satthā sāvakehi ājīvato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno “parisuddhadhammadesanomhī”ti paṭijānāti “parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno “parisuddhaveyyākaraṇomhī”ti paṭijānāti “parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti; evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṁ paccāsīsati. Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno “parisuddhañāṇadassanomhī”ti paṭijānāti “parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsatīti. Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ. Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Na ca maṁ sāvakā sīlato rakkhanti; na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Parisuddhājīvo samāno …pe… parisuddhadhammadesano samāno …pe… parisuddhaveyyākaraṇo samāno …pe… parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Na ca maṁ sāvakā ñāṇadassanato rakkhanti; na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. Atha kho bhagavā kosambiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—“devadattassa, bhante, ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati; pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti. “Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha. Yāvakīvañca, bhikkhave, devadattassa ajātasattu kumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro abhiharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuḍḍhi. Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; 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. Attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti. Phalaṁ ve kadaliṁ hanti, phalaṁ veḷuṁ phalaṁ naḷaṁ; Sakkāro kāpurisaṁ hanti, gabbho assatariṁ yathā”ti. Paṭhamabhāṇavāro niṭṭhito.

2.1. Pakāsanīyakamma Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti sarājikāya parisāya. Atha kho devadatto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṅghaṁ nissajjatu. Ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti. “Alaṁ, devadatta, mā te rucci bhikkhusaṅghaṁ pariharitun”ti. Dutiyampi kho devadatto …pe… tatiyampi kho devadatto bhagavantaṁ etadavoca—“jiṇṇo dāni, bhante, bhagavā vuḍḍho mahallako addhagato vayoanuppatto. Appossukko dāni, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu, mamaṁ bhikkhusaṅghaṁ nissajjatu. Ahaṁ bhikkhusaṅghaṁ pariharissāmī”ti. “Sāriputtamoggallānānampi kho ahaṁ, devadatta, bhikkhusaṅghaṁ na nissajjeyyaṁ, kiṁ pana tuyhaṁ chavassa kheḷāsakassā”ti. Atha kho devadatto—sarājikāya maṁ bhagavā parisāya kheḷāsakavādena apasādeti, sāriputtamoggallāneva ukkaṁsatīti—kupito anattamano bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Ayañcarahi devadattassa bhagavati paṭhamo āghāto ahosi. Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ karotu—‘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, kātabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ kareyya—“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. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho devadattassa rājagahe pakāsanīyaṁ kammaṁ karoti—“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. Yassāyasmato khamati devadattassa rājagahe pakāsanīyassa kammassa karaṇaṁ—“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; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena devadattassa rājagahe pakāsanīyaṁ kammaṁ—“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. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi—“tena hi tvaṁ, sāriputta, devadattaṁ rājagahe pakāsehī”ti. “Pubbe mayā, bhante, devadattassa rājagahe vaṇṇo bhāsito—‘mahiddhiko godhiputto, mahānubhāvo godhiputto’ti. Kathāhaṁ, bhante, devadattaṁ rājagahe pakāsemī”ti? “Nanu tayā, sāriputta, bhūtoyeva devadattassa rājagahe vaṇṇo bhāsito—‘mahiddhiko godhiputto, mahānubhāvo godhiputto’”ti? “Evaṁ, bhante”ti. “Evameva kho tvaṁ, sāriputta, bhūtaṁyeva devadattaṁ rājagahe pakāsehī”ti. “Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi. Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho sāriputtaṁ sammannatu devadattaṁ rājagahe pakāsetuṁ—‘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. Paṭhamaṁ sāriputto yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho āyasmantaṁ sāriputtaṁ sammanneyya devadattaṁ rājagahe pakāsetuṁ—“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. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho āyasmantaṁ sāriputtaṁ sammannati devadattaṁ rājagahe pakāsetuṁ—“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. Yassāyasmato khamati, āyasmato sāriputtassa sammuti devadattaṁ rājagahe pakāsetuṁ—“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; yassa nakkhamati, so bhāseyya. Sammato saṅghena āyasmā sāriputto devadattaṁ rājagahe pakāsetuṁ—“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. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Sammato ca āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ rājagahaṁ pavisitvā devadattaṁ rājagahe pakāsesi—“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. Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—“usūyakā ime samaṇā sakyaputtiyā devadattassa lābhasakkāraṁ usūyantī”ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu—“na kho idaṁ orakaṁ bhavissati yathā bhagavā devadattaṁ rājagahe pakāsāpetī”ti. 2.2. Ajātasattukumāravatthu Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca—“pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā. Ṭhānaṁ kho panetaṁ vijjati yaṁ tvaṁ kumārova samāno kālaṁ kareyyāsi. Tena hi tvaṁ, kumāra, pitaraṁ hantvā rājā hohi. Ahaṁ bhagavantaṁ hantvā buddho bhavissāmī”ti. Atha kho ajātasattu kumāro—“ayyo kho devadatto mahiddhiko mahānubhāvo, jāneyyāsi ayyo devadatto”ti—ūruyā potthanikaṁ bandhitvā divā divassa bhīto ubbiggo ussaṅkī utrasto sahasā antepuraṁ pāvisi. Addasāsuṁ kho antepure upacārakā mahāmattā ajātasattuṁ kumāraṁ divā divassa bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ sahasā antepuraṁ pavisantaṁ; disvāna aggahesuṁ. Te vicinantā ūruyā potthanikaṁ baddhaṁ disvāna ajātasattuṁ kumāraṁ etadavocuṁ—“kiṁ tvaṁ, kumāra, kattukāmosī”ti? “Pitaramhi hantukāmo”ti. “Kenāsi ussāhito”ti? “Ayyena devadattenā”ti. Ekacce mahāmattā evaṁ matiṁ akaṁsu—“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. Atha kho te mahāmattā ajātasattuṁ kumāraṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkamiṁsu, upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. “Kathaṁ, bhaṇe, mahāmattehi mati katā”ti? “Ekacce, deva, mahāmattā evaṁ matiṁ akaṁsu—‘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? Nanu bhagavatā paṭikacceva devadatto rājagahe pakāsāpito—‘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? Tattha ye te mahāmattā evaṁ matiṁ akaṁsu—“kumāro ca hantabbo devadatto ca; sabbe ca bhikkhū hantabbā”ti; te aṭṭhāne akāsi. Ye te mahāmattā evaṁ matiṁ akaṁsu—“na bhikkhū hantabbā; na bhikkhū kiñci aparajjhanti; kumāro ca hantabbo devadatto cā”ti; te nīce ṭhāne ṭhapesi. Ye te mahāmattā evaṁ matiṁ akaṁsu—“na kumāro ca hantabbo, na devadatto; na bhikkhū hantabbā; rañño ārocetabbaṁ; yathā rājā vakkhati tathā karissāmā”ti; te ucce ṭhāne ṭhapesi. Atha kho rājā māgadho seniyo bimbisāro ajātasattuṁ kumāraṁ etadavoca—“kissa maṁ tvaṁ, kumāra, hantukāmosī”ti? “Rajjenāmhi, deva, atthiko”ti. “Sace kho tvaṁ, kumāra, rajjena atthiko, etaṁ te rajjan”ti ajātasattussa kumārassa rajjaṁ niyyādesi. 2.3. Abhimārapesana Atha kho devadatto yena ajātasattu kumāro tenupasaṅkami, upasaṅkamitvā ajātasattuṁ kumāraṁ etadavoca—“purise, mahārāja, āṇāpehi, ye samaṇaṁ gotamaṁ jīvitā voropessantī”ti. Atha kho ajātasattu kumāro manusse āṇāpesi—“yathā, bhaṇe, ayyo devadatto āha tathā kareyyāthā”ti. Atha kho devadatto ekaṁ purisaṁ āṇāpesi—“gacchāvuso, amukasmiṁ okāse samaṇo gotamo viharati. Taṁ jīvitā voropetvā iminā maggena āgacchā”ti. Tasmiṁ magge dve purise ṭhapesi—“yo iminā maggena eko puriso āgacchati, taṁ jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge cattāro purise ṭhapesi—“ye iminā maggena dve purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge aṭṭha purise ṭhapesi—“ye iminā maggena cattāro purisā āgacchanti, te jīvitā voropetvā iminā maggena āgacchathā”ti. Tasmiṁ magge soḷasa purise ṭhapesi—“ye iminā maggena aṭṭha purisā āgacchanti, te jīvitā voropetvā āgacchathā”ti. Atha kho so eko puriso asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato avidūre bhīto ubbiggo ussaṅkī utrasto patthaddhena kāyena aṭṭhāsi. Addasā kho bhagavā taṁ purisaṁ bhītaṁ ubbiggaṁ ussaṅkiṁ utrastaṁ patthaddhena kāyena ṭhitaṁ. Disvāna taṁ purisaṁ etadavoca—“ehāvuso, mā bhāyī”ti. Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. “Taggha tvaṁ, āvuso, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto idhūpasaṅkanto. Yato ca kho tvaṁ, āvuso, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuḍḍhi hesā, āvuso, ariyassa vinaye—yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. Atha kho bhagavā tassa purisassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā taṁ bhagavā aññāsi kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaheyya; evameva tassa purisassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho so puriso diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—“abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti—evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Atha kho bhagavā taṁ purisaṁ etadavoca—“mā kho tvaṁ, āvuso, iminā maggena gaccha, iminā maggena gacchāhī”ti aññena maggena uyyojesi. Atha kho te dve purisā—“kiṁ nu kho so eko puriso cirena āgacchatī”ti—paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi …pe… aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“abhikkantaṁ, bhante …pe… upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. Atha kho bhagavā te purise etadavoca—“mā kho tumhe, āvuso, iminā maggena gacchittha, iminā maggena gacchathā”ti aññena maggena uyyojesi. Atha kho te cattāro purisā …pe… atha kho te aṭṭha purisā …pe… atha kho te soḷasa purisā—kiṁ nu kho te aṭṭha purisā cirena āgacchantīti—paṭipathaṁ gacchantā addasāsuṁ bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ …pe… aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“abhikkantaṁ, bhante …pe… upāsake no bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. 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—“nāhaṁ, bhante, sakkomi taṁ bhagavantaṁ jīvitā voropetuṁ; mahiddhiko so bhagavā mahānubhāvo”ti. “Alaṁ, āvuso; mā tvaṁ samaṇaṁ gotamaṁ jīvitā voropesi. Ahameva samaṇaṁ gotamaṁ jīvitā voropessāmī”ti. 2.4. Lohituppādakakamma Tena kho pana samayena bhagavā gijjhakūṭassa pabbatassa chāyāyaṁ caṅkamati. Atha kho devadatto gijjhakūṭaṁ pabbataṁ āruhitvā mahatiṁ silaṁ pavijjhi—imāya samaṇaṁ gotamaṁ jīvitā voropessāmīti. Dve pabbatakūṭā samāgantvā taṁ silaṁ sampaṭicchiṁsu. Tato papatikā uppatitvā bhagavato pāde ruhiraṁ uppādesi. Atha kho bhagavā uddhaṁ ulloketvā devadattaṁ etadavoca—“bahuṁ tayā, moghapurisa, apuññaṁ pasutaṁ, yaṁ tvaṁ duṭṭhacitto vadhakacitto tathāgatassa ruhiraṁ uppādesī”ti. Atha kho bhagavā bhikkhū āmantesi—“idaṁ, bhikkhave, devadattena paṭhamaṁ ānantariyaṁ kammaṁ upacitaṁ, yaṁ duṭṭhacittena vadhakacittena tathāgatassa ruhiraṁ uppāditan”ti. Assosuṁ kho bhikkhū—“devadattena kira bhagavato vadho payutto”ti. Te ca bhikkhū bhagavato vihārassa parito parito caṅkamanti uccāsaddā mahāsaddā sajjhāyaṁ karontā, bhagavato rakkhāvaraṇaguttiyā. Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ sajjhāyasaddaṁ. Sutvāna āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo sajjhāyasaddo”ti? “Assosuṁ kho, bhante, bhikkhū—‘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—satthā āyasmante āmantetī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—“satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca—“Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti. Pañcime, bhikkhave, satthāro santo saṁvijjamānā lokasmiṁ. Katame pañca? Idha, bhikkhave, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno “parisuddhasīlomhī”ti paṭijānāti “parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, bhikkhave, satthāraṁ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati. Puna caparaṁ, bhikkhave, idhekacco satthā aparisuddhājīvo samāno …pe… aparisuddhadhammadesano samāno …pe… aparisuddhaveyyākaraṇo samāno …pe… aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Tamenaṁ sāvakā evaṁ jānanti—‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno “parisuddhañāṇadassanomhī”ti paṭijānāti “parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ na mayaṁ tena samudācareyyāma? Sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena—yaṁ tumo karissati, tumova tena paññāyissatī’ti. Evarūpaṁ kho, bhikkhave, satthāraṁ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati. Ime kho, bhikkhave, pañca satthāro santo saṁvijjamānā lokasmiṁ. Ahaṁ kho pana, bhikkhave, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti ca. Na ca maṁ sāvakā sīlato rakkhanti; na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Ahaṁ kho pana, bhikkhave, parisuddhājīvo samāno …pe… parisuddhadhammadesano samāno …pe… parisuddhaveyyākaraṇo samāno …pe… parisuddhañāṇadassano samāno “parisuddhañāṇadassanomhī”ti paṭijānāmi “parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan”ti ca, na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmi. “Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti. Gacchatha tumhe, bhikkhave, yathāvihāraṁ. Arakkhiyā, bhikkhave, tathāgatā”ti. 2.5. Nāḷāgiripesana Tena kho pana samayena rājagahe nāḷāgiri nāma hatthī caṇḍo hoti, manussaghātako. Atha kho devadatto rājagahaṁ pavisitvā hatthisālaṁ gantvā hatthibhaṇḍe etadavoca—“mayaṁ kho, bhaṇe, rājañātakā nāma paṭibalā nīcaṭṭhāniyaṁ uccaṭṭhāne ṭhapetuṁ, bhattampi vetanampi vaḍḍhāpetuṁ. Tena hi, bhaṇe, yadā samaṇo gotamo imaṁ racchaṁ paṭipanno hoti, tadā imaṁ nāḷāgiriṁ hatthiṁ muñcetvā imaṁ racchaṁ paṭipādethā”ti. “Evaṁ, bhante”ti kho te hatthibhaṇḍā devadattassa paccassosuṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ rājagahaṁ piṇḍāya pāvisi. Atha kho bhagavā taṁ racchaṁ paṭipajji. Addasāsuṁ kho te hatthibhaṇḍā bhagavantaṁ taṁ racchaṁ paṭipannaṁ. Disvāna nāḷāgiriṁ hatthiṁ muñcitvā taṁ racchaṁ paṭipādesuṁ. Addasā kho nāḷāgiri hatthī bhagavantaṁ dūratova āgacchantaṁ. Disvāna soṇḍaṁ ussāpetvā pahaṭṭhakaṇṇavālo yena bhagavā tena abhidhāvi. Addasāsuṁ kho te bhikkhū nāḷāgiriṁ hatthiṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavocuṁ—“ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato”ti. “Āgacchatha, bhikkhave, mā bhāyittha. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti. Dutiyampi kho te bhikkhū …pe… tatiyampi kho te bhikkhū bhagavantaṁ etadavocuṁ—“ayaṁ, bhante, nāḷāgiri hatthī caṇḍo manussaghātako imaṁ racchaṁ paṭipanno. Paṭikkamatu, bhante, bhagavā; paṭikkamatu sugato”ti. “Āgacchatha, bhikkhave, mā bhāyittha. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ parūpakkamena tathāgataṁ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyantī”ti. Tena kho pana samayena manussā pāsādesupi hammiyesupi chadanesupi āruḷhā acchanti. Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—“abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhīyissatī”ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te evamāhaṁsu—“nacirassaṁ vata, bho, nāgo nāgena saṅgāmessatī”ti. Atha kho bhagavā nāḷāgiriṁ hatthiṁ mettena cittena phari. Atha kho nāḷāgiri hatthī bhagavato mettena cittena phuṭṭho soṇḍaṁ oropetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato aṭṭhāsi. Atha kho bhagavā dakkhiṇena hatthena nāḷāgirissa hatthissa kumbhaṁ parāmasanto nāḷāgiriṁ hatthiṁ imāhi gāthāhi ajjhabhāsi—“Mā kuñjara nāgamāsado, Dukkhañhi kuñjara nāgamāsado; Na hi nāgahatassa kuñjara, Sugati hoti ito paraṁ yato. Mā ca mado mā ca pamādo, Na hi pamattā sugatiṁ vajanti te; Tvaññeva tathā karissasi, Yena tvaṁ sugatiṁ gamissasī”ti. Atha kho nāḷāgiri hatthī soṇḍāya bhagavato pādapaṁsūni gahetvā uparimuddhani ākiritvā paṭikuṭiyova osakki, yāva bhagavantaṁ addakkhi. Atha kho nāḷāgiri hatthī hatthisālaṁ gantvā sake ṭhāne aṭṭhāsi. Tathā danto ca pana nāḷāgiri hatthī ahosi. Tena kho pana samayena manussā imaṁ gāthaṁ gāyanti—“Daṇḍeneke damayanti, aṅkusehi kasāhi ca; Adaṇḍena asatthena, nāgo danto mahesinā”ti. Manussā ujjhāyanti khiyyanti vipācenti—“yāva pāpo ayaṁ devadatto, alakkhiko, yatra hi nāma samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vadhāya parakkamissatī”ti. Devadattassa lābhasakkāro parihāyi. Bhagavato ca lābhasakkāro abhivaḍḍhi. 2.6. Pañcavatthuyācanakathā Tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti. Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī”ti. Bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, bhikkhūnaṁ kulesu tikabhojanaṁ paññapessāmi tayo atthavase paṭicca—dummaṅkūnaṁ puggalānaṁ niggahāya; pesalānaṁ bhikkhūnaṁ phāsuvihārāya, ‘mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyun’ti; kulānuddayāya ca. Gaṇabhojane yathādhammo kāretabbo”ti. Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami, upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—“etha, mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti. Evaṁ vutte, kokāliko devadattaṁ etadavoca—“samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti? “Etha, mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—‘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. Imāni pañca vatthūni samaṇo gotamo nānujānissati. Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmā”ti. “Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. Lūkhappasannā hi, āvuso, manussā”ti. Atha kho devadatto sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—“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. Yo icchati, āraññiko hotu; yo icchati, gāmante viharatu. Yo icchati, piṇḍapātiko hotu; yo icchati, nimantanaṁ sādiyatu. Yo icchati, paṁsukūliko hotu; yo icchati, gahapaticīvaraṁ sādiyatu. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ; tikoṭiparisuddhaṁ macchamaṁsaṁ—adiṭṭhaṁ, assutaṁ, aparisaṅkitan”ti. Atha kho devadatto—“na bhagavā imāni pañca vatthūni anujānātī”ti—haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—“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. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti. Tattha ye te manussā assaddhā appasannā dubbuddhino, te evamāhaṁsu—“ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino. Samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto, te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti? “Saccaṁ, bhagavā”ti. “Alaṁ, devadatta. Mā te rucci saṅghabhedo. Garuko kho, devadatta, saṅghabhedo. Yo kho, devadatta, samaggaṁ saṅghaṁ bhindati, kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccati. Yo ca kho, devadatta, bhinnaṁ saṅghaṁ samaggaṁ karoti, brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modati. Alaṁ, devadatta. Mā te rucci saṅghabhedo. Garuko kho, devadatta, saṅghabhedo”ti. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ. Disvāna yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—“ajjataggedānāhaṁ, āvuso ānanda, aññatreva bhagavatā, aññatreva bhikkhusaṅghā, uposathaṁ karissāmi saṅghakammaṁ karissāmī”ti. Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“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. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—“Sukaraṁ sādhunā sādhuṁ, Sādhuṁ pāpena dukkaraṁ; Pāpaṁ pāpena sukaraṁ, Pāpamariyehi dukkaran”ti. Dutiyabhāṇavāro niṭṭhito.

3.1. Saṅghabhedakathā Atha kho devadatto tadahuposathe uṭṭhāyāsanā salākaṁ gāhesi—“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. Te mayaṁ imehi pañcahi vatthūhi samādāya vattāma. Yassāyasmato imāni pañca vatthūni khamanti, so salākaṁ gaṇhātū”ti. Tena kho pana samayena vesālikā vajjiputtakā pañcamattāni bhikkhusatāni navakā ceva honti appakataññuno ca. Te—“ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan”ti salākaṁ gaṇhiṁsu. Atha kho devadatto saṅghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkāmi. Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“devadatto, bhante, saṅghaṁ bhinditvā pañcamattāni bhikkhusatāni ādāya yena gayāsīsaṁ tena pakkanto”ti. “Na hi nāma tumhākaṁ, sāriputtā, tesu navakesu bhikkhūsu kāruññampi bhavissati? Gacchatha tumhe, sāriputtā, purā te bhikkhū anayabyasanaṁ āpajjantī”ti. “Evaṁ, bhante”ti kho sāriputtamoggallānā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena gayāsīsaṁ tenupasaṅkamiṁsu. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre rodamāno ṭhito hoti. Atha kho bhagavā taṁ bhikkhuṁ etadavoca—“kissa tvaṁ, bhikkhu, rodasī”ti? “Yepi te, bhante, bhagavato aggasāvakā sāriputtamoggallānā tepi devadattassa santike gacchanti devadattassa dhammaṁ rocentā”ti. “Aṭṭhānametaṁ, bhikkhu, anavakāso, yaṁ sāriputtamoggallānā devadattassa dhammaṁ roceyyuṁ, api ca te gatā bhikkhūnaṁ saññattiyā”ti. Tena kho pana samayena devadatto mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Addasā kho devadatto sāriputtamoggallāne dūratova āgacchante. Disvāna bhikkhū āmantesi—“passatha, bhikkhave, yāva svākkhāto mayā dhammo, yepi te samaṇassa gotamassa aggasāvakā sāriputtamoggallānā tepi mama santike āgacchanti. Mama dhammaṁ rocentā”ti. Evaṁ vutte, kokāliko devadattaṁ etadavoca—“mā, āvuso devadatta, sāriputtamoggallāne vissasi. Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. “Alaṁ, āvuso. Svāgataṁ tesaṁ yato me dhammaṁ rocentī”ti. Atha kho devadatto āyasmantaṁ sāriputtaṁ upaḍḍhāsanena nimantesi—“ehāvuso sāriputta, idha nisīdāhī”ti. “Alaṁ, āvuso”ti kho āyasmā sāriputto aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Āyasmāpi kho mahāmoggallāno aññataraṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Atha kho devadatto bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ sāriputtaṁ ajjhesi—“vigatathinamiddho kho, āvuso sāriputta, bhikkhusaṅgho. Paṭibhātu taṁ, āvuso sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī”ti. “Evamāvuso”ti kho āyasmā sāriputto devadattassa paccassosi. Atha kho devadatto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena seyyaṁ kappesi. Tassa kilamantassa muṭṭhassatissa asampajānassa muhuttakeneva niddā okkami. Atha kho āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. Āyasmā mahāmoggallāno iddhipāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadi anusāsi. Atha kho tesaṁ bhikkhūnaṁ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho āyasmā sāriputto bhikkhū āmantesi—“gacchāma mayaṁ, āvuso, bhagavato santike. Yo tassa bhagavato dhammaṁ rocesi so āgacchatū”ti. Atha kho sāriputtamoggallānā tāni pañcabhikkhusatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu. Atha kho kokāliko devadattaṁ uṭṭhāpesi—“uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi. Nanu tvaṁ, āvuso devadatta, mayā vutto—‘mā, āvuso devadatta, sāriputtamoggallāne vissāsi. Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā’”ti? Atha kho devadattassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi. Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdisuṁ. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—“sādhu, bhante, bhedakānuvattakā bhikkhū puna upasampajjeyyun”ti. “Alaṁ, sāriputta. Mā te rucci bhedakānuvattakānaṁ bhikkhūnaṁ puna upasampadā. Tena hi tvaṁ, sāriputta, bhedakānuvattake bhikkhū thullaccayaṁ desāpehi. Kathaṁ pana te, sāriputta, devadatto paṭipajjī”ti? “Yatheva, bhante, bhagavā bahudeva rattiṁ bhikkhū dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā maṁ ajjhesati—‘vigatathinamiddho kho, sāriputta, bhikkhusaṅgho; paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā, piṭṭhi me āgilāyati, tamahaṁ āyamissāmī’ti. Evameva kho, bhante, devadatto paṭipajjī”ti. Atha kho bhagavā bhikkhū āmantesi—“bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. Taṁ nāgā upanissāya vihariṁsu. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, suvikkhālitaṁ vikkhāletvā, akaddamaṁ saṅkhāditvā ajjhoharanti. Tesaṁ taṁ vaṇṇāya ceva hoti, balāya ca. Na ca tatonidānaṁ maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā. Te taṁ sarasiṁ ogāhetvā, soṇḍāya bhisamuḷālaṁ abbuhitvā, na suvikkhālitaṁ vikkhāletvā, sakaddamaṁ saṅkhāditvā, ajjhoharanti. Tesaṁ taṁ neva vaṇṇāya hoti, na balāya. Tatonidānañca maraṇaṁ vā nigacchanti, maraṇamattaṁ vā dukkhaṁ. Evameva kho, bhikkhave, devadatto mamānukrubbaṁ kapaṇo marissatīti. Mahāvarāhassa mahiṁ vikrubbato, Bhisaṁ ghasānassa nadīsu jaggato; Bhiṅkova paṅkaṁ abhibhakkhayitvā, Mamānukrubbaṁ kapaṇo marissatīti. Aṭṭhahi, bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṁ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—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. Yo ve na byathati patvā, parisaṁ uggavādiniṁ; Na ca hāpeti vacanaṁ, na ca chādeti sāsanaṁ. Asandiddho ca akkhāti, Pucchito ca na kuppati; Sa ve tādisako bhikkhu, Dūteyyaṁ gantumarahatīti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave …pe… yasena, bhikkhave …pe… ayasena, bhikkhave …pe… sakkārena, bhikkhave …pe… asakkārena, bhikkhave …pe… pāpicchatāya, bhikkhave …pe… pāpamittatāya bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho—imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sādhu, bhikkhave, bhikkhu uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya. Kathañca, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe… 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. Yaṁ hissa, bhikkhave, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharato evaṁsate āsavā vighātapariḷāhā na honti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya, uppannaṁ alābhaṁ …pe… uppannaṁ yasaṁ … uppannaṁ ayasaṁ … uppannaṁ sakkāraṁ … uppannaṁ asakkāraṁ … uppannaṁ pāpicchataṁ … uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya. 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. Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatā, pāpamittatā, oramattakena visesādhigamena antarā vosānaṁ āpādi—imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekicchoti. Mā jātu koci lokasmiṁ, pāpiccho udapajjatha; Tadamināpi jānātha, pāpicchānaṁ yathāgati. Paṇḍitoti samaññāto, bhāvitattoti sammato; Jalaṁva yasasā aṭṭhā, devadattoti me sutaṁ. So pamādaṁ anuciṇṇo, āsajja naṁ tathāgataṁ; Avīcinirayaṁ patto, catudvāraṁ bhayānakaṁ. Aduṭṭhassa hi yo dubbhe, pāpakammaṁ akrubbato; Tameva pāpaṁ phusati, duṭṭhacittaṁ anādaraṁ. Samuddaṁ visakumbhena, yo maññeyya padūsituṁ; Na so tena padūseyya, bhesmā hi udadhī mahā. Evameva tathāgataṁ, yo vādenupahiṁsati; Samaggataṁ santacittaṁ, vādo tamhi na rūhati. Tādisaṁ mittaṁ krubbetha, tañca sevetha paṇḍito; Yassa maggānugo bhikkhu, khayaṁ dukkhassa pāpuṇe”ti.

3.2. Upālipañhā Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—“saṅgharāji saṅgharājīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgharāji hoti, no ca saṅghabhedo? Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti? “Ekato, upāli, eko hoti, ekato dve, catuttho anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo. Ekato, upāli, dve honti, ekato dve, pañcamo anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo. Ekato, upāli, dve honti, ekato tayo, chaṭṭho anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo. Ekato, upāli, tayo honti, ekato tayo, sattamo anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo. Ekato, upāli, tayo honti, ekato cattāro, aṭṭhamo anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evampi kho, upāli, saṅgharāji hoti, no ca saṅghabhedo. Ekato, upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evaṁ kho, upāli, saṅgharāji ceva hoti saṅghabhedo ca. Navannaṁ vā, upāli, atirekanavannaṁ vā saṅgharāji ceva hoti saṅghabhedo ca. Na kho, upāli, bhikkhunī saṅghaṁ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṅghaṁ bhindati …pe… na sāmaṇero saṅghaṁ bhindati, na sāmaṇerī saṅghaṁ bhindati, na upāsako saṅghaṁ bhindati, na upāsikā saṅghaṁ bhindati, api ca bhedāya parakkamati. Bhikkhu kho, upāli, pakatatto, samānasaṁvāsako, samānasīmāyaṁ ṭhito, saṅghaṁ bhindatī”ti. “Saṅghabhedo saṅghabhedoti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti? “Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti. Dhammaṁ adhammoti dīpenti. Avinayaṁ vinayoti dīpenti. Vinayaṁ avinayoti dīpenti. Abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti. Bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti. Anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti. Āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti. Apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti. Paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. Anāpattiṁ āpattīti dīpenti. Āpattiṁ anāpattīti dīpenti. Lahukaṁ āpattiṁ garukā āpattīti dīpenti. Garukaṁ āpattiṁ lahukā āpattīti dīpenti. Sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti. Anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti. Duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti. Aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti. Te imehi aṭṭhārasahi vatthūhi apakassanti, avapakassanti, āveniṁ uposathaṁ karonti, āveniṁ pavāraṇaṁ karonti, āveniṁ saṅghakammaṁ karonti. Ettāvatā kho, upāli, saṅgho bhinno hotī”ti. “Saṅghasāmaggī saṅghasāmaggīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti? “Idhupāli, bhikkhū adhammaṁ adhammoti dīpenti. Dhammaṁ dhammoti dīpenti. Avinayaṁ avinayoti dīpenti. Vinayaṁ vinayoti dīpenti. Abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti. Bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti. Anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti. Āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti. Apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. Paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti. Anāpattiṁ anāpattīti dīpenti. Āpattiṁ āpattīti dīpenti. Lahukaṁ āpattiṁ lahukā āpattīti dīpenti. Garukaṁ āpattiṁ garukā āpattīti dīpenti. Sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpenti. Anavasesaṁ āpattiṁ anavasesā āpattīti dīpenti. Duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti. Aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti. Te imehi aṭṭhārasahi vatthūhi na apakassanti, na avapakassanti, na āveniṁ uposathaṁ karonti, na āveniṁ pavāraṇaṁ karonti, na āveniṁ saṅghakammaṁ karonti. Ettāvatā kho, upāli, saṅgho samaggo hotī”ti. “Samaggaṁ pana, bhante, saṅghaṁ bhinditvā kiṁ so pasavatī”ti? “Samaggaṁ kho, upāli, saṅghaṁ bhinditvā kappaṭṭhikaṁ kibbisaṁ pasavati, kappaṁ nirayamhi paccatīti. Āpāyiko nerayiko, Kappaṭṭho saṅghabhedako; Vaggarato adhammaṭṭho, Yogakkhemā padhaṁsati; Saṅghaṁ samaggaṁ bhinditvā, Kappaṁ nirayamhi paccatī”ti. “Bhinnaṁ pana, bhante, saṅghaṁ samaggaṁ katvā kiṁ so pasavatī”ti? “Bhinnaṁ kho, upāli, saṅghaṁ samaggaṁ katvā brahmaṁ puññaṁ pasavati, kappaṁ saggamhi modatīti. Sukhā saṅghassa sāmaggī, samaggānañca anuggaho; Samaggarato dhammaṭṭho, yogakkhemā na dhaṁsati; Saṅghaṁ samaggaṁ katvāna, kappaṁ saggamhi modatī”ti. “Siyā nu kho, bhante, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti? “Siyā, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti. “Siyā pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti? “Siyā, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti. “Katamo pana, bhante, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti? “Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho. Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho. Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ adhammadiṭṭhi, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho. Puna caparaṁ, upāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi …pe… tasmiṁ dhammadiṭṭhi bhede dhammadiṭṭhi. Tasmiṁ dhammadiṭṭhi bhede vematiko. Tasmiṁ vematiko bhede adhammadiṭṭhi. Tasmiṁ vematiko bhede dhammadiṭṭhi. Tasmiṁ vematiko bhede vematiko vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho. Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti …pe… avinayaṁ vinayoti dīpeti … vinayaṁ avinayoti dīpeti … abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti … bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti … anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti … āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti … apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti … paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti … anāpattiṁ āpattīti dīpeti … āpattiṁ anāpattīti dīpeti … lahukaṁ āpattiṁ garukā āpattīti dīpeti … garukaṁ āpattiṁ lahukā āpattīti dīpeti … sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti … anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti … duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti … aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti … tasmiṁ adhammadiṭṭhi, bhede adhammadiṭṭhi …pe… tasmiṁ adhammadiṭṭhi, bhede dhammadiṭṭhi … tasmiṁ adhammadiṭṭhi, bhede vematiko … tasmiṁ dhammadiṭṭhi, bhede adhammadiṭṭhi … tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi … tasmiṁ dhammadiṭṭhi, bhede vematiko … tasmiṁ vematiko, bhede adhammadiṭṭhi … tasmiṁ vematiko, bhede dhammadiṭṭhi … tasmiṁ vematiko, bhede vematiko, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako āpāyiko, nerayiko, kappaṭṭho, atekiccho”ti. “Katamo pana, bhante, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti? “Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti. Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho. Puna caparaṁ, upāli, bhikkhu dhammaṁ adhammoti dīpeti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti. Tasmiṁ dhammadiṭṭhi, bhede dhammadiṭṭhi, avinidhāya diṭṭhiṁ, avinidhāya khantiṁ, avinidhāya ruciṁ, avinidhāya bhāvaṁ, anussāveti, salākaṁ gāheti—‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Ayampi kho, upāli, saṅghabhedako na āpāyiko, na nerayiko, na kappaṭṭho, na atekiccho”ti. Tatiyabhāṇavāro niṭṭhito. Saṅghabhedakakkhandhako sattamo. Tassuddānaṁ Anupiye abhiññātā, sukhumālo na icchati; Kasā vapā abhi ninne, niddhā lāve ca ubbahe. Puñjamaddapalālañca, bhusaophuṇanīhare; Āyatimpi na khīyanti, pitaro ca pitāmahā. Bhaddiyo anuruddho ca, ānando bhagu kimilo; Sakyamāno ca kosambiṁ, parihāyi kakudhena ca. Pakāsesi pituno ca, purise silaṁ nāḷāgiriṁ; Tikapañcagaruko kho, bhindi thullaccayena ca; Tayo aṭṭha puna tīṇi, rāji bhedā siyā nu khoti. Saṅghabhedakakkhandhako niṭṭhito.