Devadatta

Then the Blessed One, having stayed at Anupiyā as long as he liked, set out on a wandering tour toward Kosambī and, traveling by stages, arrived there. There at Kosambī, the Blessed One stayed at Ghosita’s monastery.

Then, when Devadatta was alone in seclusion, this train of thought arose in his awareness: “Who could I impress, so that, when he is impressed with me, plenty of honor & gain would arise for me?”

The thought occurred to Devadatta, “This Prince Ajātasattu is young and in the future will be fortunate. Why don’t I impress him? When he is impressed with me, plenty of honor & gain will arise for me.”

Then Devadatta, having put his dwelling in order, taking his robe & bowl, set out on a walking tour toward Rājagaha, and traveling by stages, arrived there.

Retracting his own appearance and assuming the appearance of a baby boy girdled with snakes, he appeared in Prince Ajātasattu’s lap. Prince Ajātasattu was afraid, apprehensive, alarmed, & trembling. Then Devadatta said to Prince Ajātasattu, “Are you afraid of me, Prince?”

“Yes, I’m afraid. Who are you?”

“I’m Devadatta.”

“Sir, if you’re Master Devadatta, please appear in your own appearance.”

So Devadatta, retracting the appearance of a baby boy, stood holding his bowl, upper robe, & outer robe in front of Prince Ajātasattu. Impressed by Devadatta’s feat of supranormal power, Prince Ajātasattu went to visit him with five hundred chariots, morning & evening, and a donation of five hundred pots of food-offerings was offered [each day].

Then ambition arose in Devadatta—overcome by gains, offerings, & fame, his mind out of control—so that he thought, “I’ll take charge of the Saṅgha of monks.” With the arising of this thought, he fell away from his supranormal power.

At that time, Kakkudha the Koliyan-son, Ven. Mahā Moggallāna’s attendant, not long deceased, re-arose in a certain group of mind-made devas. He had an acquisition of identity [body] that was like two or three Magadhan village-territories [in size], but he injured neither himself nor others because of that acquisition of identity.

Then Kakkudha the deva-son went to Ven. Mahā Moggallāna and, on arrival, bowed down to him and stood to one side. As he was standing there, he said to Ven. Mahā Moggallāna, “Ambition has arisen for Devadatta—overcome by gains, offerings, & fame, his mind out of control—so that he thinks, ‘I’ll take charge of the Saṅgha of monks.’ With the arising of this thought, Devadatta has fallen away from his supranormal power.”

That is what Kakkudha the deva-son said. Having said that, then—bowing down to Ven. Mahā Moggallāna, circumambulating him, keeping him on his right—he disappeared right there.

Then Ven. Mahā Moggallāna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Mahā Moggallāna said to the Blessed One, “Lord, Kakkudha the Koliyan-son, my attendant, not long deceased, has re-arisen in a certain group of mind-made devas. He has an acquisition of identity that’s like two or three Magadhan village-territories in size, but he injures neither himself nor others because of that acquisition of identity. Then Kakkudha the deva-son came to me and, on arrival, bowed down to me and stood to one side. As he was standing there, he said to me, ‘Ambition has arisen for Devadatta—overcome by gains, offerings, & fame, his mind out of control—so that he thinks, “I’ll take charge of the Saṅgha of monks.” With the arising of this thought, Devadatta has fallen away from his supranormal power.’

“That is what Kakkudha the deva-son said. Having said that, then—bowing down to me, circumambulating me, keeping me on his right—he disappeared right there.”

“Moggallāna, have you investigated and known Kakkudha the deva-son’s awareness with your awareness that ‘Whatever Kakkudha the deva-son says is all true and not otherwise’?”

“Lord, I have investigated and known Kakkudha the deva-son’s awareness with my awareness that ‘Whatever Kakkudha the deva-son says is all true and not otherwise.’”

“Mark these words, Moggallāna. Mark these words. Soon this worthless man will reveal himself.

“Moggallāna, there are these five teachers to be found existing in the world. Which five?

“There is the case where a certain teacher, being impure in virtue, claims to be pure in virtue, ‘My virtue is pure, clean, & undefiled.’ But his students know of him that, ‘This honorable teacher, being impure in virtue, claims to be pure in virtue: “My virtue is pure, clean, & undefiled.” But if we were to tell the householders, he wouldn’t be pleased, and how could we behave toward him in a way that would make him displeased? And, besides, he is honored with robes, almsfood, lodgings, & medicines for curing the sick. Whatever one does oneself, by that will one be known.’

“The students protect such a teacher with regard to his virtue, and such a teacher expects from his students protection with regard to his virtue.

“Then again, there is the case where a teacher, being impure in livelihood… Dhamma-teaching… explaining (the Dhamma)… knowledge & vision, claims to be pure in knowledge & vision, ‘My knowledge & vision is pure, clean, & undefiled.’ But his students know of him that ‘This honorable teacher, being impure in knowledge & vision, claims to be pure in knowledge & vision: “My knowledge & vision is pure, clean, & undefiled.” But if we were to tell the householders, he wouldn’t be pleased, and how could we behave toward him in a way that would make him displeased? And besides, he is honored with robes, almsfood, lodgings, & medicines for curing the sick. Whatever one does oneself, by that will one be known.’

“The students protect such a teacher with regard to his knowledge & vision, and such a teacher expects from his students protection with regard to his knowledge & vision.

“Moggallāna, these are the five teachers to be found existing in the world.

“But I, being pure in virtue, claim to be pure in virtue: ‘My virtue is pure, clean, & undefiled.’ My students don’t protect me with regard to my virtue, and I don’t expect from my students protection with regard to my virtue. Being pure in my livelihood… Dhamma-teaching… in explaining… knowledge & vision, I claim to be pure in knowledge & vision: ‘My knowledge & vision is pure, clean, & undefiled.’ My students don’t protect me with regard to my knowledge & vision, and I don’t expect from my students protection with regard to my knowledge & vision.”

Then the Blessed One, having stayed at Kosambī as long as he liked, set out on a wandering tour toward Rājagaha and, traveling by stages, arrived at Rājagaha. There at Rājagaha he stayed in the Bamboo Forest, the Squirrels’ Sanctuary.

Then many monks went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the monks said to the Blessed One, “Lord, Prince Ajātasattu goes to visit Devadatta with five hundred chariots, morning & evening, and five hundred pots of food-offerings are being offered.”

“Monks, don’t envy Devadatta’s gains, honor, & fame. As long as Prince Ajātasattu goes to visit him with five hundred chariots, morning & evening, and five hundred pots of food-offerings are being offered, only decline in terms of skillful qualities can be expected for Devadatta, not increase.

“Just as when bile breaks into a vicious dog’s nose154 it becomes even more vicious, in the same way, as long as Prince Ajātasattu goes to visit him with five hundred chariots, morning & evening, and five hundred pots of food-offerings are being offered, only decline in terms of skillful qualities can be expected for Devadatta, not increase.

“It’s for his own destruction that gains, honor, & fame have arisen for Devadatta; it’s for his own ruin that gains, honor, & fame have arisen for Devadatta.

“Just as it’s for its own destruction that a banana tree bears fruit; it’s for its own ruin that a banana tree bears fruit, in just the same way, it’s for his own destruction… his own ruin that gains, honor, & fame have arisen for Devadatta.

“Just as it’s for its own destruction that a bamboo plant bears fruit… a reed bears fruit… a she-mule becomes pregnant… in just the same way, it’s for his own destruction… his own ruin that gains, honor, & fame have arisen for Devadatta.

“The fruit, truly, kills the banana tree;

the fruit, the bamboo;

the fruit, the reed.

Honor kills the vile man

like a fetus, a she-mule.”

“Monks, gains, honor, & fame are a cruel thing, a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage.

“Once, monks, a large family of turtles had lived for a long time in a certain freshwater lake. Then one turtle said to another, ‘My dear turtle, don’t go to that area.’ But the turtle went to that area, and because of that a hunter lanced him with a harpoon. So he went back to the first turtle. The first turtle saw him coming from afar and, on seeing him, said to him, ‘I hope, dear turtle, that you didn’t go to that area.’

“‘I went to that area, dear turtle.’

“‘Then I hope you haven’t been wounded or hurt.’

“‘I haven’t been wounded or hurt, but there’s this cord that keeps dragging behind me.’

“‘Yes, dear turtle, you’re wounded, you’re hurt. It was because of that cord that your father & grandfather fell into misfortune & disaster. Now go, dear turtle. You are no longer one of us.’

“The hunter, monks, stands for Māra the Evil One. The harpoon stands for gains, honor, & fame. The cord stands for delight & passion. Any monk who relishes & revels in gains, offerings, & fame that have arisen is called a monk lanced by the harpoon, who has fallen into misfortune & disaster. The Evil One can do with him as he will. That’s how cruel gains, honor, & fame are: a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage.

“So you should train yourselves: ‘We will put aside any gains, honor, & fame that have arisen; and we will not let any gains, honor, & fame that have arisen keep our minds consumed.’ That’s how you should train yourselves.”

At that time, the Blessed One—surrounded by a large assembly, including the king—was sitting and teaching the Dhamma. Then Devadatta, getting up from his seat, arranging his robe over one shoulder, and raising his hands palm-to-palm in front of his heart, said to the Blessed One, “Lord, the Blessed One is now old, elderly, aged, advanced in years, in the last phase of life. May the Blessed One dwell at rest, devoted to a pleasant abiding in the here-&-now. May the Blessed One relinquish the Saṅgha of monks to me. I’ll take charge of the Saṅgha of monks.”

“Enough, Devadatta, don’t aim at taking charge of the Saṅgha of monks.”

A second time… A third time, Devadatta said to the Blessed One, “Lord, the Blessed One is now old, elderly, aged, advanced in years, in the last phase of life. May the Blessed One dwell at rest, devoted to a pleasant abiding in the here-and-now. May the Blessed One relinquish the Saṅgha of monks to me. I’ll take charge of the Saṅgha of monks.”

“I wouldn’t relinquish the Saṅgha of monks even to Sāriputta & Moggallāna, so why would I relinquish it to you, you miserable lick-spittle?”

Then Devadatta, (thinking,) “Even in an assembly including the king, the Blessed One insults me with the word ‘lick-spittle’ and extols Sāriputta & Moggallāna,” angry and displeased, having bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. This, then, was the beginning of Devadatta’s hatred of the Blessed One.

Then the Blessed One addressed the monks: “In that case, monks, the Saṅgha should perform an act for the denouncement of Devadatta in Rājagaha: ‘Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, the Dhamma, nor the Saṅgha should be regarded in light of that. Only Devadatta should be regarded in light of that.’

“Monks, it should be done like this: An experienced and competent monk should inform the Saṅgha: ‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should perform an act for the denouncement of Devadatta in Rājagaha: “Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saṅgha should be regarded in light of that; only Devadatta should be regarded in light of that.” This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is performing an act for the denouncement of Devadatta in Rājagaha: “Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saṅgha should be regarded in light of that; only Devadatta should be regarded in light of that.”

“‘He to whom the performing of an act for the denouncement of Devadatta in Rājagaha thus—“Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saṅgha should be regarded in light of that; only Devadatta should be regarded in light of that”—is agreeable should remain silent. He to whom it is not agreeable should speak.

“‘An act for the denouncement of Devadatta in Rājagaha has been done by the Saṅgha: “Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saṅgha should be regarded in light of that; only Devadatta should be regarded in light of that.” This is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.’”

Then the Blessed One addressed Ven. Sāriputta, “In this case, Sāriputta, denounce Devadatta in Rājagaha.”

“Lord, before, I spoke in praise of Devadatta in Rājagaha: ‘Godhiputta [Devadatta] is mighty; Godhiputta is powerful.’ How could I denounce Devadatta in Rājagaha?”

“Was it true, Sāriputta, the praise you spoke of Devadatta in Rājagaha: ‘Godhiputta is mighty; Godhiputta is powerful’?”

“Yes, lord.”

“In just the same way, Sāriputta, denounce Devadatta in Rājagaha truthfully.”

“As you say, lord,” Ven. Sāriputta responded to the Blessed One.

Then the Blessed One addressed the monks: “In this case, monks, the Saṅgha should authorize Sāriputta to denounce Devadatta in Rājagaha.…”

Ven. Sāriputta, authorized by the Saṅgha, entered Rājagaha along with a large number of monks and denounced Devadatta there: “Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saṅgha should be regarded in light of that; only Devadatta should be regarded in light of that.”

The people there who were lacking in conviction and confidence, of little intelligence, said, “These Sakyan-son contemplatives are envious. They envy Devadatta’s gains, honor, & fame.” But those with conviction and confidence, intelligent, said, “This must be no small matter that the Blessed One is having Devadatta denounced in Rājagaha.”

Attempts on the Buddha’s Life

Then Devadatta went to Prince Ajātasattu and, on arrival, said to him, “Prince, previously people were long-lived but now they are short-lived. It’s possible that you will die while still a prince. In that case, having killed your father, become king. I, having killed the Blessed One, will become Buddha.”

Then Prince Ajātasattu, (thinking,) “Master Devadatta is mighty & powerful; Master Devadatta should know,” strapping a dagger to his thigh—afraid, apprehensive, alarmed, & trembling—rushed into the inner palace in the middle of the day.

The ministers guarding the inner palace saw him—afraid, apprehensive, alarmed, & trembling—rushing into the inner palace in the middle of the day. On seeing him, they seized him. Examining him and seeing the dagger strapped to his thigh, they said to him, “Prince, what do you want to do?”

“I want to kill my father.”

“Who incited you?”

“Master Devadatta.”

Some ministers expressed the opinion: “The Prince should be killed, as well as Devadatta and all of the monks.” Some ministers expressed the opinion: “The monks shouldn’t be killed. They haven’t committed any wrongdoing. The Prince and Devadatta should be killed.” Some ministers expressed the opinion: “Neither the Prince nor Devadatta nor the monks should be killed. The king should be informed. Whatever the King says, that’s what we’ll do.”

So the ministers, with Prince Ajātasattu in tow, went to the King of Magadha, Seniya Bimbisāra, and on arrival reported the matter to him.

“I say, what opinion have the ministers expressed?”

“Some ministers, your majesty, have expressed the opinion: ‘The Prince should be killed, as well as Devadatta and all of the monks.’ Some ministers have expressed the opinion: ‘The monks shouldn’t be killed. They haven’t committed any wrongdoing. The Prince and Devadatta should be killed.’ Some ministers have expressed the opinion: ‘Neither the Prince nor Devadatta nor the monks should be killed. The king should be informed. Whatever the King says, that’s what we’ll do.’”

“I say, what do the Buddha, Dhamma, or Saṅgha have to do with this? Didn’t the Blessed One have Devadatta denounced in Rājagaha in advance: ‘Previously, Devadatta’s character was one thing; now it’s another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saṅgha should be regarded in light of that; only Devadatta should be regarded in light of that’?”

Thus those ministers who had expressed the opinion: “The Prince should be killed, as well as Devadatta and all of the monks,” he stripped of their rank. Those ministers who had expressed the opinion: “The monks shouldn’t be killed. They haven’t committed any wrongdoing. The Prince and Devadatta should be killed,” he set in a low rank. Those ministers who had expressed the opinion: “Neither the Prince nor Devadatta nor the monks should be killed. The king should be informed. Whatever the King says, that’s what we’ll do,” he set in a high rank.

Then the King of Magadha, Seniya Bimbisāra, said to Prince Ajātasattu, “Why, prince, do you want to kill me?”

“I want the kingdom, your majesty.”

(Saying,) “If you want the kingdom, prince, then the kingdom is yours,” he handed the kingdom over to Prince Ajātasattu.

Then Devadatta went to Prince Ajātasattu and, on arrival, said to him, “Great king, order your men to deprive Gotama the contemplative of his life.”

So Prince Ajātasattu ordered his people, “I say, do whatever Master Devadatta tells you to do.”

Then Devadatta ordered one man, “Go, friend. Gotama the contemplative is staying in such-and-such a place. Having deprived him of life, come back by this road.” On that road, he posted two men, (saying,) “Whatever man comes alone by this road, having deprived him of life, come back by this road.” On that road, he posted four men, (saying,) “Whatever pair of men comes by this road, having deprived them of life, come back by this road.” On that road, he posted eight men, (saying,) “Whatever group of four men comes by this road, having deprived them of life, come back by this road.” On that road, he posted sixteen men, (saying,) “Whatever group of eight men comes by this road, having deprived them of life, come back by this road.”

So the one man, taking a shield & sword, strapping on a quiver & bow, went to the Blessed One. On arriving not far from the Blessed One, he stood with his body frozen—afraid, apprehensive, alarmed, & trembling. The Blessed One saw the man standing with his body frozen—afraid, apprehensive, alarmed, & trembling. On seeing him, he said to him, “Come friend. Don’t be afraid.”

So the man, putting his shield & sword to one side, throwing down his quiver & bow, went to the Blessed One and, on arrival, put his head at the Blessed One’s feet and said to him, “A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to come here with a corrupt intention, a murderous intention. May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future.”

“Yes, friend, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to come here with a corrupt intention, a murderous intention. But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future.”

Then the Blessed One gave the man a graduated talk: a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then—when he knew that the man was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind—he proclaimed to him the distinctive teaching of the Buddhas: stress, origination, cessation, path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless Dhamma eye arose for the man as he was sitting right there: “Whatever is subject to origination is all subject to cessation.”

Then the man, having seen the Dhamma… said to the Blessed One, “Magnificent, lord! Magnificent! … May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

Then the Blessed One said to the man, “Friend, don’t go by that road. Go by this road,” and sent him away by another road.

Then the pair of men, (thinking,) “Why is that one man taking so long to come?” going up the road, saw the Blessed One sitting at the root of a certain tree. On seeing him, they went to him and, on arrival, bowed down to him and sat to one side.

The Blessed One gave them a graduated talk.…

Then the group of four men…

Then the group of eight men…

Then the group of sixteen men, (thinking,) “Why is that group of eight men taking so long to come?” going up the road, saw the Blessed One sitting at the root of a certain tree. On seeing him, they went to him and, on arrival, bowed down to him and sat to one side. The Blessed One gave them a graduated talk: a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then—when he knew that they were of ready mind, malleable mind, unhindered mind, exultant mind, confident mind—he proclaimed to them the distinctive teaching of the Buddhas: stress, origination, cessation, path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless Dhamma eye arose for the men as they were sitting right there: “Whatever is subject to origination is all subject to cessation.”

Then the men—having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having gained a footing in the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message—said to the Blessed One, “Magnificent, lord! Magnificent! … May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”

Then the one man went to Devadatta and, on arrival, said to him, “Sir, I can’t deprive the Blessed One of life. The Blessed One is mighty & powerful.”

“Enough, friend. Don’t you deprive Gotama the contemplative of life. I’ll deprive Gotama the contemplative of life myself.”

At that time, the Blessed One was walking back and forth in the shade of Vulture Peak Mountain. Then Devadatta, having climbed Vulture Peak Mountain, hurled down a giant rock, (thinking,) “With this I’ll deprive Gotama the contemplative of life.” Two mountain peaks, coming together, caught the rock. A stone sliver, flying from it, caused blood to flow from the Blessed One’s foot.

Then the Blessed One, looking up, said to Devadatta, “Worthless man, you have produced much demerit in that you—with a corrupt intention, a murderous intention—have caused the Tathāgata’s blood to flow.”

Then the Blessed One addressed the monks: “Monks, this is the first immediate kamma155 that Devadatta has accumulated, that he—with a corrupt intention, a murderous intention—has caused the Tathāgata’s blood to flow.”

The monks heard that “Devadatta, they say, is intent on the Blessed One’s murder.” So the monks walked back and forth around the Blessed One’s dwelling, making a great noise, a shrill noise, repeating chants to protect, barricade, and guard the Blessed One.

The Blessed One heard the great noise, the shrill noise, the sound of chanting, and on hearing it, addressed Ven. Ānanda, “What is that great noise, that shrill noise, that sound of chanting?”

“Lord, the monks have heard that ‘Devadatta, they say, is intent on the Blessed One’s murder.’ So they are walking back and forth around the Blessed One’s dwelling, making a great noise, a shrill noise, repeating chants to protect, barricade, and guard the Blessed One. That, Blessed One, is that great noise, that shrill noise, that sound of chanting.”

“In that case, Ānanda, in my name, call the monks, (saying,) ‘The Teacher calls you, venerable sirs.’”

Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda went to the monks and, on arrival, said to them, “The Teacher calls you, venerable sirs.”

Responding, “As you say, friend,” to Ven. Ānanda, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As they were sitting there, the Blessed One said to them, “It’s impossible, monks, that a Tathāgata could be deprived of life by the attack of another. Tathāgatas don’t attain final unbinding through the attack of another.…

“Go, monks, each of you to his dwelling. The Tathāgata is not to be protected.”

I have heard that on one occasion the Blessed One was dwelling near Rājagaha in the Maddakucchi Deer Reserve. Now at that time his foot had been pierced by a stone sliver. Excruciating were the bodily feelings that developed within him—painful, fierce, sharp, wracking, repellent, disagreeable—but he endured them mindful, alert, & unperturbed. Having had his outer robe folded in four and laid out, he lay down on his right side in the lion’s posture, with one foot placed on top of the other, mindful & alert.

Then seven hundred devatās from the Satullapa retinue, in the far extreme of the night, their extreme radiance lighting up the entirety of Maddakucchi, went to the Blessed One. On arrival, having bowed down to him, they stood to one side.

As she was standing there, one of the devatās exclaimed in the Blessed One’s presence: “What a nāga is Gotama the contemplative! And like a nāga, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!”

Then another devatā exclaimed in the Blessed One’s presence: “What a lion…”… “What a thoroughbred…”… “What a peerless bull…”…

Then another devatā exclaimed in the Blessed One’s presence: “What a strong burden-carrier is Gotama the contemplative! And like a strong burden-carrier, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!”

Then another devatā exclaimed in the Blessed One’s presence: “What a tamed one is Gotama the contemplative! And like a tamed one, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!”

Then another devatā exclaimed in the Blessed One’s presence: “See a concentration well developed, a mind well released—neither pressed down nor forced back, nor with mental fabrication kept blocked or suppressed. Whoever would think that such a nāga of a man, lion of a man, thoroughbred of a man, peerless bull of a man, strong burden-carrier of a man, such a tamed man should be violated: What else is that if not blindness?”

“Five-Veda Brahmans,

living austerely

for one hundred years:

Their minds

are not rightly released.

Lowly by nature,

they’ve not gone beyond.

Overpowered by craving,

bound up in habits & practices,

performing wretched austerities

for one hundred years:

Their minds

are not rightly released.

Lowly by nature,

they’ve not gone beyond.

For one fond of conceit,

there’s no taming;

for one uncentered,

no sagacity.

Though alone in the wilderness,

if one lives heedlessly,

one won’t cross over, beyond Māra’s sway.

But having abandoned conceit,

well centered within,

with right awareness

everywhere

fully released,

alone in the wilderness,

heedfully living,

one will cross over, beyond Māra’s sway.”

Then Māra the Evil One went to the Blessed One [as he was lying there] and recited this verse in his presence:

“Are you lying there in a stupor,

or drunk on poetry?

Are your goals so very few?

All alone in a secluded lodging,

what is this dreamer, this sleepy-face?”

The Buddha:

“I lie here,

not in a stupor,

nor drunk on poetry.

My goal attained,

I am sorrow-free.

All alone in a secluded lodging,

I lie down with sympathy

for all beings.

Even those pierced in the chest

with an arrow,

their hearts rapidly,

rapidly

beating:

Even they with their arrows

are able to sleep.

So why shouldn’t I,

with my arrow         removed?

I’m not awake with worry,

nor afraid to sleep.

Days & nights

don’t oppress me.

I see no threat of decline

in any world at all.

That’s why I sleep

with sympathy

for all beings.”

Then Māra the Evil One—sad & dejected at realizing, “The Blessed One knows me; the One Well-Gone knows me”—vanished right there.

At that time, there was in Rājagaha a fierce, man-killing elephant named Nāḷāgiri.

Then Devadatta, having entered Rājagaha, went to the elephant stables and said to the elephant trainers, “I say, I am familiar with the king—able to have someone in a low rank established in a high rank and have his meals & wages increased. So, I say, when Gotama the contemplative is walking down this street, let Nāḷāgiri the elephant out and send him down the street.”

The elephant trainers responded, “As you say, sir,” to Devadatta.

Then, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & outer robe—entered Rājagaha,156 along with many monks. Then he walked down that street. The elephant trainers saw the Blessed One walking down that street and, on seeing him, having let Nāḷāgiri the elephant out, sent him down the street. Nāḷāgiri the elephant saw the Blessed One coming from afar and, on seeing him, raised his trunk and—his ears & tail bristling—charged the Blessed One.

The monks saw Nāḷāgiri the elephant coming from afar and, on seeing him, said to the Blessed One, “That’s Nāḷāgiri the elephant—fierce, rough, man-killing—coming down the street! Lord, may the Blessed One turn back! May the One Well-Gone turn back!”

“Come, monks, don’t be afraid. It’s impossible, monks, that a Tathāgata could be deprived of life by the attack of another. Tathāgatas don’t attain final unbinding through the attack of another.”

A second time… A third time, the monks said to the Blessed One, “That’s Nāḷāgiri the elephant—fierce, rough, man-killing—coming down the street! Lord, may the Blessed One turn back! May the One Well-Gone turn back!”

“Come, monks, don’t be afraid. It’s impossible, monks, that a Tathāgata could be deprived of life by the attack of another. Tathāgatas don’t attain final unbinding through the attack of another.”

At that time, people went up to their terraces, upper stories, or onto their roofs and sat watching. There, those who were lacking in conviction & confidence, of little intelligence, said, “Oh, how that handsome contemplative Gotama is about to be trampled by the elephant [nāga]!” But those with conviction and confidence, intelligent, said, “Oh, how the battle of the nāga [the Buddha]157 with the nāga [Nāḷāgiri] won’t last long!”

Then the Blessed One suffused Nāḷāgiri the elephant with a heart of goodwill. Nāḷāgiri, suffused with the Blessed One’s goodwill, lowering his trunk, went to the Blessed One. On arrival, he stood in front of the Blessed One.

Then the Blessed One, stroking Nāḷāgiri the elephant’s head with his right hand, addressed him with these verses:

“Elephant, don’t harm a nāga.

Harming a nāga is suffering.

For one who harms a nāga, Elephant,

there’s no good destination beyond here [this world].

Don’t be intoxicated; don’t be heedless.

The heedless don’t go to a good destination.

You should do only that

by which you’ll go to a good destination.”

Then Nāḷāgiri the elephant, taking some dust from the ground at the Blessed One’s feet and sprinkling it on his own head, crouched down and drew back, all the while gazing at the Blessed One. Going to the elephant stable, he stood in his own place. Thus was Nāḷāgiri the elephant tamed.

Then at that time, people would sing this verse:

“Some tame with a rod,

a goad,

& a whip.

Without a rod,

without a knife,

the nāga’s been tamed

by the great seer.”

People criticized & complained & spread it about: “How evil is this Devadatta, and ill-fated! How could he attempt to kill Gotama the contemplative, so mighty, so powerful?”

So Devadatta’s gains & honor diminished, and the Blessed One’s increased.

Now at that time Devadatta, his gains & offerings diminished, ate his meals with his following, having asked and asked for them among households. People criticized & complained & spread it about, “How can these Sakyan-son monks eat their meals having asked and asked for them among households? Who isn’t fond of well prepared things? Who doesn’t like sweet things?”

The monks heard the people criticizing & complaining & spreading it about. Those monks who were modest… criticized & complained & spread it about, “How can Devadatta eat his meals with his following having asked and asked for them among households?”

So they reported the matter to the Blessed One.…

“Is it true, as they say, Devadatta, that you eat your meals with your following having asked and asked for them among households?”

“It’s true, O Blessed One.”

Having rebuked him and given a Dhamma talk, he addressed the monks, “Monks, in this case, I will declare meals-for-three among households, in dependence on three reasons: the restraint of shameless individuals, the peaceful dwelling of well-behaved monks, and out of sympathy for families, (thinking,) ‘May monks with evil desires not use factions to split the Saṅgha.’

“In eating a group meal [one to which four or more are invited], one should be dealt with in accordance with the rule.”158

Schism

Then Devadatta went to Kokālika, Kaṭamorakatissaka, Khaṇḍadeviputta, & Samuddadatta and, on arrival, said to them, “Come, friends, let’s cause a schism in Gotama the contemplative’s Saṅgha; let’s break the wheel of his authority.”

When this was said, Kokālika said to Devadatta, “Friend, Gotama the contemplative is mighty & powerful. How could we cause a schism in Gotama the contemplative’s Saṅgha or break the wheel of his authority?”

“Come, friends, we’ll go to Gotama the contemplative and request five points: ‘Lord, the Blessed One speaks in many ways in praise of being modest, content, scrupulous, austere, gracious, self-effacing, & energetic. These five points lead in many ways to being modest, content, scrupulous, austere, gracious, self-effacing, & energetic:

“‘It would be good, lord, if the monks would be wilderness-dwellers as long as they live—anyone who went down to the village would be touched with blame; if they would be almsgoers as long as they live—anyone who accepted a meal invitation would be touched with blame; if they would be cast-off cloth wearers as long as they live—anyone who accepted a householder’s robe would be touched with blame; if they would be tree-root dwellers as long as they live—anyone who went under a roof would be touched with blame; and if they would not eat meat or fish as long as they live—anyone who ate meat or fish would be touched with blame.’

“Gotama the contemplative won’t allow these five points, and we’ll inform the people about them. Friends, it’s possible to cause a schism in Gotama the contemplative’s Saṅgha and break his authority with these five points, because people are impressed by harsh asceticism.”

Then Devadatta went with his following to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Devadatta said to the Blessed One, “Lord, the Blessed One speaks in many ways in praise of being modest, content, scrupulous, austere, gracious, self-effacing, & energetic. These five points lead in many ways to being modest, content, scrupulous, austere, gracious, self-effacing, & energetic: [and he repeated the five points].”

“Enough, Devadatta, Whoever wants to may be a wilderness-dweller. Whoever wants to may stay in a village. Whoever wants to may be an almsgoer. Whoever wants to may accept meal invitations. Whoever wants to may be a cast-off cloth wearer. Whoever wants to may accept cloth from householders. I have allowed dwelling at the root of a tree for eight months, as well as meat & fish that is pure on three counts: neither seen, heard, nor suspected [that the animal was killed in order to offer its meat to monks].”

Then Devadatta, (thinking,) “The Blessed One doesn’t allow the five points,” thrilled & exultant, got up from his seat together with his following. Bowing to the Blessed One and circumambulating him, keeping him on his right, he left.

“Then again, a person of no integrity is a wilderness dweller.159 He notices, ‘I am a wilderness dweller, but these other monks are not wilderness dwellers.’ He exalts himself for being a wilderness dweller and disparages others. This is the quality of a person of no integrity.

“But a person of integrity notices, ‘It’s not through being a wilderness dweller that the quality of greed subsides; it’s not through being a wilderness dweller that the quality of aversion… the quality of delusion subsides. Even though one is not a wilderness dweller, if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’ So, giving priority just to the practice, he neither exalts himself for being a wilderness dweller nor disparages others. This is the quality of a person of integrity.

“Then again, a person of no integrity is one who wears robes of cast-off cloth… is an almsgoer… is one who dwells at the root of a tree… is a cemetery dweller… is one who lives in the open air… is one who doesn’t lie down… is one who is content with whatever dwelling is assigned to him… is one who eats only one meal a day. He notices, ‘I am one who eats only one meal a day, but these other monks do not eat only one meal a day.’ He exalts himself for being one who eats only one meal a day and disparages others. This is the quality of a person of no integrity.

“But a person of integrity notices, ‘It’s not through being one who eats only one meal a day that the quality of greed subsides; it’s not through being one who eats only one meal a day that the quality of aversion… the quality of delusion subsides. Even though one is not one who eats only one meal a day, if—practicing the Dhamma in line with the Dhamma, practicing masterfully—he is one who follows the Dhamma, he is to be honored for that, praised for that.’ So, giving priority just to the practice, he neither exalts himself for being one who eats only one meal a day nor disparages others. This is the quality of a person of integrity.”

Then Devadatta entered Rājagaha together with his following and informed the people about the five points: “Friends, having gone to Gotama the contemplative, we requested these five points: ‘Lord, the Blessed One speaks in many ways in praise of being modest, content, scrupulous, austere, gracious, self-effacing, & energetic. These five points lead in many ways to being modest, content, scrupulous, austere, gracious, self-effacing, & energetic: [and he repeated the five points].” Gotama the contemplative did not allow these five points, but we, having undertaken them, are practicing them.”

The people there who were lacking in conviction and confidence, of little intelligence, said, “These Sakyan-son contemplatives are renunciates, practicing austerities, whereas Gotama the contemplative is intent on abundance.” But those people who had conviction, confidence, wisdom, and intelligence criticized & complained & spread it about, “How can Devadatta attempt to cause a schism in the Saṅgha and to break the wheel of authority?”

The monks heard the people criticizing & complaining & spreading it about. Those monks who were modest… criticized & complained & spread it about, “How can Devadatta attempt to cause a schism in the Saṅgha and to break the wheel of authority?” So they reported the matter to the Blessed One.

“Is it true, Devadatta, that you are attempting to cause a schism in the Saṅgha and break the wheel of authority?”

“It’s true, O Blessed One.”

“Enough, Devadatta. Don’t advocate a schism in the Saṅgha. A schism in the Saṅgha is serious. Whoever splits the unity (of the Saṅgha) produces demerit lasting for an eon, is boiled in hell for an eon. Whoever unifies a split Saṅgha produces Brahmā-merit, rejoices in heaven for an eon. Enough, Devadatta. Don’t advocate a schism in the Saṅgha. A schism in the Saṅgha is serious.”

Then, early in the morning, Ven. Ānanda—having adjusted his under robe and carrying his bowl & outer robe—entered Rājagaha for alms. Devadatta saw Ven. Ānanda going for alms in Rājagaha and, on seeing him, went to him. On arrival, he said to him, “Friend Ānanda, from today onward I will do the Uposatha and Saṅgha transactions separately from the Blessed One, separately from the Saṅgha of monks.”160

Then Ven. Ānanda, having gone for alms in Rājagaha, after his meal, returned from his almsround, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, lord… I entered Rājagaha for alms. Devadatta saw me going for alms in Rājagaha and, on seeing me, came up to me. On arrival, he said to me, ’Friend Ānanda, from today onward I will do the Uposatha and Saṅgha transactions separately from the Blessed One, separately from the Saṅgha of monks.’ Today Devadatta will split the Saṅgha.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Good, for the good, is easy to do.

Good, for the evil, is hard to do.

Evil, for the evil, is easy to do.

Evil, for the noble ones, is hard to do.”

Only for his ruin

does renown come to the fool.

It ravages his bright fortune

& rips his head     apart.

He would want unwarranted status,

preeminence     among monks,

authority     among monasteries,

homage     from lay families.

‘Let householders & those gone forth

both think that this

was done by me alone.

May I alone determine

what’s a duty, what’s not’:

the resolve of a fool

as they grow—

his desire & pride.

The path to material gain

goes one way,

the way to unbinding,

another.

Realizing this, the monk,

a disciple of the Awakened One,

should not relish offerings,

should cultivate seclusion

instead.

Then Devadatta, on the day of the Uposatha, getting up from his seat, took a bamboo stick [used for drawing lots], (and said,) “I went to Gotama the contemplative and requested five things: ‘Lord, the Blessed One speaks in many ways in praise of being modest… & energetic. These five things lead in many ways to being modest… & energetic. It would be good, lord, if the monks would be wilderness-dwellers as long as they live—anyone who went down to the village would be touched with blame;… and if they would not eat meat or fish as long as they live—anyone who ate meat or fish would be touched with blame. Gotama the contemplative did not allow these five things, but we, having undertaken them, are practicing them. He to whom these five things are agreeable should take a bamboo stick.”

At that time, five hundred new Vajjian-son monks from Vesālī—newly ordained and knowing little of what had been done, (thinking,) “This is Dhamma; this is Vinaya; this is the Teacher’s dispensation”—took bamboo sticks. Then Devadatta, having split the Saṅgha, set out for Gayā Head, taking the five hundred monks.

Then Sāriputta & Moggallāna went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, Ven. Sāriputta said to the Blessed One, “Lord, Devadatta, having split the Saṅgha, has set out for Gayā Head, taking five hundred monks.”

“Don’t you have compassion for those five hundred new monks? Go—before those monks come to ruin.”

Responding, “As you say, lord,” to the Blessed One, Sāriputta & Moggallāna, getting up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and went to Gayā Head.

At that time, a certain monk was standing not far from the Blessed One, crying. Then the Blessed One said to him, “Why are you crying, monk?”

“The Blessed One’s foremost disciples, Sāriputta & Moggallāna, are going into Devadatta’s presence, approving of his Dhamma.”

“It’s impossible, monk, it cannot happen that Sāriputta & Moggallāna would approve of Devadatta’s Dhamma. On the contrary, they have gone to convince the monks (to return).”

At that time, Devadatta, surrounded by a large assembly, was sitting and teaching the Dhamma. He saw Sāriputta & Moggallāna coming from afar and, on seeing them, addressed the monks, “Monks, see how well I teach the Dhamma? Even Gotama the contemplative’s foremost disciples, Sāriputta & Moggallāna, are coming into my presence, approving of my Dhamma.”

When this was said, Kokālika said to Devadatta, “Friend Devadatta, don’t trust Sāriputta & Moggallāna. Sāriputta & Moggallāna have evil desires and have come under the influence of evil desires.”

“Enough, friend. They are welcome, as they approve of my Dhamma.”

Then Devadatta invited Ven. Sāriputta to sit on half of his seat, “Come, friend Sāriputta, sit here.”

Saying, “Enough, friend,” and taking another seat, Ven. Sāriputta sat to one side. Ven. Moggallāna also took a seat and sat to one side.

Then Devadatta, having instructed, urged, roused, & encouraged the monks with Dhamma talk for most of the night, invited Ven. Sāriputta, (saying,) “Friend Sāriputta, the Saṅgha of monks is free of sleepiness. May a Dhamma talk for the monks come to you. My back is tired; I’m going to stretch it out.

“As you say, friend,” Ven. Sāriputta responded to Devadatta.

Then Devadatta, having folded his outer robe in four, lay down on his right side. Tired, with muddled mindfulness, unalert, he fell asleep in a moment.

Then Ven. Sāriputta taught and exhorted the monks with a Dhamma talk, using the marvel of pointing out (the states in his listeners’ minds).161 Ven. Moggallāna taught and exhorted the monks with a Dhamma talk, using the marvel of supranormal power. As the monks were being taught and exhorted by Ven. Sāriputta, using the marvel of mind-reading, and by Ven. Moggallāna, using the marvel of supranormal power, there arose for them the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

Then Ven. Sāriputta addressed the monks, “We are going into the Blessed One’s presence. May those who approve of the Blessed One’s Dhamma come.”

So Sāriputta & Moggallāna went to the Bamboo Forest, taking along the five hundred monks.

Then Kokālika woke Devadatta, “Get up, friend Devadatta. Sāriputta & Moggallāna have led the monks away. Didn’t I say, ‘Friend Devadatta, don’t trust Sāriputta & Moggallāna. Sāriputta & Moggallāna have evil desires and have come under the influence of evil desires’?”

Devadatta coughed up hot blood from his mouth right there.

Then Sāriputta & Moggallāna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to the Blessed One, “Lord, it would be good if the followers of the schismatic were to be re-accepted [reordained].”

“Enough, Sāriputta, of your advocating the re-acceptance of the followers of the schismatic. In that case, you should have the followers of the schismatic confess a grave offense. And how did Devadatta behave toward you?”

“Lord Blessed One, Devadatta, having instructed, urged, roused, & encouraged the monks with Dhamma talk for most of the night, invited me (saying:) ‘Friend Sāriputta, the Saṅgha of monks is free of sleepiness. May a Dhamma talk for the monks come to you. My back is tired; I’m going to stretch it out.’ That’s how Devadatta behaved.”

Then the Blessed One addressed the monks: “Monks, there was once a great lake in the wilderness, and there were nāgas [elephants] living in dependence on it. Plunging into the lake, they would pull up lotus roots and stalks with their trunks and—having washed them so that they were well washed, having chewed them when they were free of mud—would swallow them. This led to beauty and strength for them, and from that cause there came neither death nor death-like pain.

“But the young calf elephants, imitating the behavior of those nāgas, plunged into the lake and pulled up lotus roots and stalks with their trunks. Without washing them so that they were well washed, they chewed them while they were still muddy and swallowed them. This did not lead to beauty and strength for them, and from that cause there came either death or death-like pain.

“In just the same way, monks, Devadatta, poor wretch, imitating me, will die.

“Whereas a great elephant,

shaking the earth,

eating lotuses,

is vigilant among the rivers,

like a calf eating mud,

the poor wretch, imitating me, will die.

“Monks, conquered by eight non-Dhamma qualities—his mind overwhelmed—Devadatta is doomed to deprivation, doomed to hell, to stay for an eon. Which eight?

“Conquered by gain—his mind overwhelmed—Devadatta is doomed to deprivation, doomed to hell, to stay for an eon.

“Conquered by lack of gain… status… lack of status… honor… lack of honor… having evil ambition… evil friendship—his mind overwhelmed—Devadatta is doomed to deprivation, doomed to hell, to stay for an eon.

“Monks, conquered by these eight non-Dhamma qualities—his mind overwhelmed—Devadatta is doomed to deprivation, doomed to hell, to stay for an eon.

“Monks, it’s good for a monk to keep conquering again & again any arisen material gain. It’s good for a monk to keep conquering again & again any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.

“And for what compelling reason should a monk keep conquering again & again any arisen material gain… any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers do not exist.

[Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.]

“It’s for this compelling reason that a monk should keep conquering again & again any arisen material gain… any arisen evil friendship.

“Therefore, monks, you should train yourselves: ‘We will keep conquering again & again any arisen material gain… any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.’ That’s how you should train yourselves.

“Monks, conquered by three non-Dhamma qualities—his mind overwhelmed—Devadatta is doomed to deprivation, doomed to hell, to stay for an eon. Which three? Evil ambition, friendship with evil people, and, there being something further to be done, he nevertheless stopped halfway with a lower modicum of distinctive attainment. Conquered by these three non-Dhamma qualities—his mind overwhelmed—Devadatta is doomed to deprivation, doomed to hell, to stay for an eon, incurable.”

May no one in the world

ever be reborn

with evil ambition.

Know that

through that

evil ambition,

his destination’s that

of all who have evil ambitions.

I’ve heard how Devadatta,

—regarded as wise, composed,

incandescent with honor—

in the thrall of heedlessness

assaulted the Tathāgata

and fell to the four-gated, fearful place:

Avīci, unmitigated hell.

Whoever plots against

one free of corruption

who’s done no evil deed:

That evil touches him himself,

corrupted in mind,

disrespectful.

Whoever might think

of polluting the ocean

with a pot of poison,

couldn’t succeed,

for the mass of water is great.

So it is

when anyone attacks with abuse

the Tathāgata

—rightly-gone,

of peaceful mind—

for abuse doesn’t grow on him.

A wise person should make friends,

should associate,

with a person like him—

whose path a monk can pursue

and reach the ending

of suffering & stress.

I have heard that the Blessed One was dwelling near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.

Then Prince Abhaya went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigaṇṭha Nāṭaputta said to him, “Come, now, prince. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: ‘The words of Gotama the contemplative—so mighty, so powerful—were refuted by Prince Abhaya!’”

“But how, lord, will I refute the words of Gotama the contemplative—so mighty, so powerful?”

“Come now, prince. Go to Gotama the contemplative and, on arrival, say this: ‘Lord, would the Tathāgata say words that are unendearing & disagreeable to others?’ If Gotama the contemplative, thus asked, answers, ‘The Tathāgata would say words that are unendearing & disagreeable to others,’ then you should say, ‘Then how is there any difference between you, lord, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing & disagreeable to others.’ But if Gotama the contemplative, thus asked, answers, ‘The Tathāgata would not say words that are unendearing & disagreeable to others,’ then you should say, ‘Then how, lord, did you say of Devadatta that “Devadatta is doomed to deprivation, Devadatta is doomed to hell, Devadatta will stay for an eon, Devadatta is incurable”? For Devadatta was upset & disgruntled at those words of yours.’ When Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up. Just as if a two-horned chestnut162 were stuck in a man’s throat: He would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”

Responding, “As you say, lord,” to Nigaṇṭha Nāṭaputta, Prince Abhaya got up from his seat, bowed down to Nigaṇṭha Nāṭaputta, circumambulated him, and then went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he glanced up at the sun and thought, “Today is not the time to refute the Blessed One’s words. Tomorrow in my own home I will refute the Blessed One’s words.” So he said to the Blessed One, “Lord, may the Blessed One, together with three others, acquiesce to my offer of tomorrow’s meal.”

The Blessed One acquiesced with silence.

Then Prince Abhaya, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.

Then, after the night had passed, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & outer robe—went to Prince Abhaya’s residence. On arrival, he sat down on a seat laid out. Prince Abhaya, with his own hand, served & satisfied the Blessed One with fine staple & non-staple foods. Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Prince Abhaya took a lower seat and sat to one side. As he was sitting there he said to the Blessed One, “Lord, would the Tathāgata say words that are unendearing & disagreeable to others?”

“Prince, there is no categorical yes-or-no answer to that.”

“Then right here, lord, the Nigaṇṭhas are destroyed.”

“But prince, why do you say, ‘Then right here, lord, the Nigaṇṭhas are destroyed’?”

“Just yesterday, lord, I went to Nigaṇṭha Nāṭaputta and… he said to me… ‘Come now, prince. Go to Gotama the contemplative and, on arrival, say this: “Lord, would the Tathāgata say words that are unendearing & disagreeable to others?” … Just as if a two-horned chestnut were stuck in a man’s throat: He would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.’”

Now at that time a baby boy was lying face-up on the prince’s lap. So the Blessed One said to the prince, “What do you think, prince? If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?”

“I would take it out, lord. If I couldn’t get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy.”

“In the same way, prince:

[1] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial [or: not connected with the goal], unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathāgata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathāgata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathāgata has sympathy for living beings.”

“Lord, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathāgata and ask him, does this line of reasoning appear to his awareness beforehand—‘If those who approach me ask this, I, thus asked, will answer in this way’—or does the Tathāgata come up with the answer on the spot?”

“In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think? Are you skilled in the parts of a chariot?”

“Yes, lord. I am skilled in the parts of a chariot.”

“And what do you think, prince? When people come & ask you, ‘What is the name of this part of the chariot?’ does this line of reasoning appear to your awareness beforehand—‘If those who approach me ask this, I, thus asked, will answer in this way’—or do you come up with the answer on the spot?”

“Lord, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well known to me. I come up with the answer on the spot.”

“In the same way, prince, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathāgata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathāgata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.”

When this was said, Prince Abhaya said to the Blessed One: “Magnificent, lord! Magnificent! … May the Blessed One remember me as a lay follower who has gone to him for refuge from this day forward, for life.”

I have heard that on one occasion the Blessed One was dwelling near Rājagaha, in Jīvaka Komārabhacca’s mango grove,163 with a large Saṅgha of monks—1,250 monks in all. Now at that time—it being the Uposatha day, the full-moon night of the water-lily season, the fourth month of the Rains—the King of Magadha, Ajātasattu Vedehiputta, was sitting on the roof terrace of his palace surrounded by his ministers. Then he felt inspired to exclaim: “How wonderful is this moonlit night! How beautiful… How lovely… How inspiring… How auspicious is this moonlit night! What contemplative or brahman should we visit tonight who, on being visited, would make our mind clear & serene?”

When this was said, one of the ministers said to the king: “Your majesty, there is Pūraṇa Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if visited by you, he would make your mind clear & serene.”

When this was said, the king remained silent.

Then another minister said to the king: “Your majesty, there is Makkhali Gosāla…” … “Your majesty, there is Ajita Kesakambalin…” … “Your majesty, there is Pakudha Kaccāyana…” … “Your majesty, there is Sañjaya Velaṭṭhaputta…” … “Your majesty, there is Nigaṇṭha Nāṭaputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if visited by you, he would make your mind clear & serene.”

When this was said, the king remained silent.

All this time Jīvaka Komārabhacca was sitting silently not far from the king. So the king said to him, “Friend Jīvaka, why are you silent?”

“Your majesty, there is the Blessed One, worthy and rightly self-awakened, staying in my mango grove with a large Saṅgha of monks—1,250 monks in all. Concerning this Blessed One, this admirable report has been spread: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Your majesty should visit him. Perhaps, if visited by you, he would make your mind clear & serene.”

“Then in that case, friend Jīvaka, have the riding elephants prepared.”

Responding, “As you say, your majesty,” having had five hundred female elephants prepared as well as the king’s personal tusker, Jīvaka announced to the king: “Your majesty, your riding elephants are prepared. Do what you think it is now time to do.”

Then the king, having had five hundred of his women mounted on the five hundred female elephants—one on each—and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jīvaka Komārabhacca’s mango grove. But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Fearful, agitated, his hair standing on end, he said to Jīvaka Komārabhacca: “Friend Jīvaka, you aren’t deceiving me, are you? You aren’t betraying me, are you? You aren’t turning me over to my enemies, are you? How can there be such a large Saṅgha of monks—1,250 in all—with no sound of sneezing, no sound of coughing, no voices at all?”

“Don’t be afraid, great king. Don’t be afraid. I’m not deceiving you or betraying you or turning you over to your enemies. Go forward, great king, go forward! Those are lamps burning in the pavilion hall.”

Then the king, going as far on his tusker as the ground permitted, dismounted and proceeded on foot to the door of the pavilion hall. On arrival, he asked Jīvaka: “Where, friend Jīvaka, is the Blessed One?”

“That is the Blessed One, great king, sitting against the middle pillar, facing east, surrounded by the Saṅgha of monks.”

Then the king approached the Blessed One and, on reaching him, stood to one side. As he was standing there—surveying the Saṅgha of monks sitting in absolute silence, utterly clear & serene like a lake—he felt inspired to exclaim: “May my son, Prince Udayabhadda, enjoy the same stillness that this Saṅgha of monks now enjoys!”

(The Blessed One said:) “Have you come, great king, together with your affections?”

“Lord, my son, Prince Udayabhadda, is very dear to me. May he enjoy the same stillness that this Saṅgha of monks now enjoys!”

Then, bowing down to the Blessed One and saluting the Saṅgha of monks with his hands palm-to-palm over his heart, he sat to one side. As he was sitting there, he said to the Blessed One: “I would like to ask the Blessed One about a certain issue, if he would give me the opportunity to explain my question.”

“Ask, great king, whatever you like.”

The king asked his question, concerning the fruits of the contemplative life, and the Buddha responded with a long discourse—one of the longest in the Pāli Canon, starting with the most obvious of the fruits of the contemplative life and leading, step by step, to the most noble and refined. His concluding statement:

“Just as if there were a pool of water in a mountain glen—clear, limpid, & unsullied—where a man with good eyesight standing on the bank could see shells, gravel, & pebbles, and also shoals of fish swimming about and resting, and it would occur to him, ‘This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, & pebbles, and also these shoals of fish swimming about and resting.’ In the same way—with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to the knowledge of the ending of effluents. He discerns, as it has come to be, that ‘This is stress’ … ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the way leading to the cessation of stress’ … ‘These are effluents’ … ‘This is the origination of effluents’ … ‘This is the cessation of effluents’ … ‘This is the way leading to the cessation of effluents.’ His heart, thus knowing, thus seeing, is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none.”

When this was said, the King of Magadha, Ajātasattu Vedehiputta, said to the Blessed One: “Magnificent, lord! Magnificent! … May the Blessed One remember me as a lay follower who has gone to him for refuge from this day forward, for life.

“A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to kill my father—a righteous man, a righteous king—for the sake of sovereign rulership.164 May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future.”

“Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father—a righteous man, a righteous king—for the sake of sovereign rulership. But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future.”

When this was said, the King of Magadha, Ajātasattu Vedehiputta, said to the Blessed One: “Well then, lord, we will go now. Many are our duties, many our responsibilities.”

“Then do, great king, what you think it is now time to do.”

So the King of Magadha, Ajātasattu Vedehiputta, delighting and rejoicing in the Blessed One’s words, rose from his seat, bowed down to him, and—after circumambulating him—left. Then, not long after he had left, the Blessed One addressed the monks: “The king is wounded, monks. The king is incapacitated. Had he not killed his father—that righteous man, that righteous king—the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.