English
7. The Chapter on Schism 1. The First Recitation Section The Story of the Ordination of the Six Sakyan Princes 330. At that time, the Buddha, the Blessed One, was dwelling in Anupiya, a market town of the Mallas. At that time, well-known, well-known Sakyan princes were going forth, following the Blessed One who had gone forth. At that time, Mahānāma the Sakyan and Anuruddha the Sakyan were two brothers. Anuruddha the Sakyan was delicate. He had three palaces – one for winter, one for summer, and one for the rainy season. In the rainy season palace, for four months, attended by female musicians, he would not descend to the lower palace. Then it occurred to Mahānāma the Sakyan: “Now, well-known, well-known Sakyan princes are going forth, following the Blessed One who has gone forth. And from our family, no one has gone forth from the home life into homelessness. What if I were to go forth, or Anuruddha?” Then Mahānāma the Sakyan approached Anuruddha the Sakyan. Having approached, he said to Anuruddha the Sakyan: “Now, dear Anuruddha, well-known, well-known Sakyan princes are going forth, following the Blessed One who has gone forth. And from our family, no one has gone forth from the home life into homelessness. Therefore, either you go forth, or I will go forth.” “I am delicate; I cannot go forth from the home life into homelessness. You go forth.” “Come, dear Anuruddha, I will instruct you in the household life. First, the field must be ploughed. Having ploughed, it must be sown. Having sown, water must be brought in. Having brought in water, water must be drained out. Having drained out water, it must be weeded. Having weeded, it must be reaped. Having reaped, it must be carried away. Having carried away, a pile must be made. Having made a pile, it must be threshed. Having threshed, The straw must be removed. Having removed the straw, the husks must be removed. Having removed the husks, it must be winnowed. Having winnowed it, it must be carried away. Having carried it away, the next year too, it must be done in the same way, the next year too, it must be done in the same way." "Do the tasks not cease? Is no end to the tasks perceived? When will the tasks cease? When will an end to the tasks be perceived? When will we, free from worry, endowed with the five sense pleasures, united, enjoy ourselves?" "No, dear Anuruddha, the tasks do not cease. No end to the tasks is perceived. While the tasks were still unceasing, our fathers and grandfathers passed away." "Then you yourself should take charge of the household life. I will go forth from home to homelessness." Then Anuruddha the Sakyan approached his mother, and having approached, he said to his mother: "I wish, mother, to go forth from home to homelessness. Allow me to go forth from home to homelessness." When this was said, Anuruddha the Sakyan's mother said to Anuruddha the Sakyan: "You two, dear Anuruddha, are my two sons, dear, pleasing, not disagreeable. Even by death I will be unwillingly separated from you. How then shall I allow you, while living, to go forth from home to homelessness?" A second time too... A third time too, Anuruddha the Sakyan said to his mother: "I wish, mother, to go forth from home to homelessness. Allow me to go forth from home to homelessness." Now at that time, Bhaddiya the Sakyan king ruled the Sakyan kingdom. And he was Anuruddha the Sakyan's whose companion he was. Then Anuruddha the Sakyan's mother – 'This Bhaddiya the Sakyan king rules the Sakyans' kingdom; he is Anuruddha the Sakyan's companion; he does not wish to go forth from home to homelessness' – said this to Anuruddha the Sakyan – "If, dear Anuruddha, Bhaddiya the Sakyan king goes forth from home to homelessness, then you too should go forth." Then Anuruddha the Sakyan approached Bhaddiya the Sakyan king, and having approached, said this to Bhaddiya the Sakyan king – "My going forth, friend, is dependent on you." "Whether your going forth, friend, is dependent on me or not, I am for you; go forth as you wish." "Come, friend, let us both go forth from home to homelessness." "I, friend, am not able to go forth from home to homelessness. Whatever else I can do for you, that I will do. You go forth." "My mother, friend, told me this – 'If, dear Anuruddha, Bhaddiya the Sakyan king goes forth from home to homelessness, then you too should go forth.'" "Indeed, friend, that word was spoken by you. Whether your going forth, friend, is dependent on me or not, I am for you; go forth as you wish." "Come, friend, let us both go forth from home to homelessness." Now at that time, people were truthful, true to their word. Then Bhaddiya the Sakyan king said this to Anuruddha the Sakyan – "Wait, friend, for seven years. After the passing of seven years, we both will go forth from home to homelessness." "Too long, friend, are seven years. I am not able to wait seven years." "Wait, friend, for six years... ...five years... ...four years... ...three years... ...two years... ...one year. After the passing of one year, we both will go forth from home to homelessness." for a year.” “Too long, friend, a year. I cannot wait a year.” “Wait, friend, seven months. After seven months, both of us will go forth from home to homelessness.” “Too long, friend, seven months. I cannot wait seven months.” “Wait, friend, six months… …five months… …four months… …three months… …two months… …one month… …half a month. After half a month, both of us will go forth from home to homelessness.” “Too long, friend, half a month. I cannot wait half a month.” “Wait, friend, seven days, until I entrust the kingdom to my sons and brothers.” “Not long, friend, seven days. I will wait.” 331. Then King Bhaddiya the Sakyan, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, with Upāli the barber as the seventh, just as before they used to go to the pleasure park with a fourfold army, even so they set out with a fourfold army. Having gone far, they turned back the army, entered another country, took off their ornaments, tied them into a bundle with their outer robe, and said to Upāli the barber: “Come now, Upāli, turn back; this much is enough for your livelihood.” Then, as Upāli the barber was turning back, this thought occurred to him: “The Sakyans are fierce; they might kill me, thinking, ‘This man made the princes go forth.’ These Sakyan princes are going forth from home to homelessness. How much more should I?” He untied the bundle, hung the goods on a tree, and saying, “Whoever sees it, let them take it as given,” he approached where those Sakyan princes were. Those Sakyan princes saw Upāli the barber coming from afar. Having seen Upāli the barber, they said: “Why, Upāli, are you turning back?” “Here, my princes, as I was turning back, this thought occurred to me: ‘The Sakyans are fierce; they might kill me, thinking, “This man made the princes go forth.”’” They might even beat me. These Sakyan princes, it is said, will go forth from home to homelessness. What then of me? So I, noble sirs, untied the bundle, hung the goods on a tree, and saying, 'Whoever sees it, let them take it as given,' I returned from there. "Well done, Upāli, that you did not return. The Sakyans are fierce; they might have had you killed, thinking, 'He made the princes run away!'" Then the Sakyan princes, taking Upāli the barber, went to the Blessed One. Having approached, they bowed to the Blessed One and sat down to one side. Seated to one side, those Sakyan princes said to the Blessed One: "We, Venerable Sir, are Sakyans, known for our pride. This Upāli the barber, Venerable Sir, has long been our attendant. Let the Blessed One ordain him first. We will perform acts of bowing, rising, salutation, and proper conduct towards him. Thus, the pride of us Sakyans will be humbled." Then the Blessed One ordained Upāli the barber first, and afterwards those Sakyan princes. Then, during that very rainy season, Venerable Bhaddiya realized the three knowledges. Venerable Anuruddha developed the divine eye. Venerable Ānanda realized the fruit of stream-entry. Devadatta manifested mundane psychic power. 332. Now at that time, Venerable Bhaddiya, whether gone to the forest, or gone to the root of a tree, or gone to an empty dwelling, frequently uttered an exclamation: "Oh, what bliss! Oh, what bliss!" Then a number of bhikkhus went to the Blessed One. Having approached, they bowed to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: "Venerable Sir, Venerable Bhaddiya, whether gone to the forest, or gone to the root of a tree, or gone to an empty dwelling, frequently uttered an exclamation: 'Oh, what s Oh, happiness! Oh, happiness! Surely, venerable sir, Venerable Bhaddiya lives the holy life without delight. Or, remembering that former royal happiness, even when gone to the forest, even when gone to the root of a tree, even when gone to an empty dwelling, he often uttered this exclamation: 'Oh, happiness! Oh, happiness!' Then the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, in my name address Bhaddiya the bhikkhu: 'The Teacher, friend Bhaddiya, is calling you.'" "Yes, venerable sir," that bhikkhu replied to the Blessed One, and went to where Venerable Bhaddiya was. Having approached, he said to Venerable Bhaddiya: "The Teacher, friend Bhaddiya, is calling you." "Yes, friend," Venerable Bhaddiya replied to that bhikkhu, and went to where the Blessed One was. Having approached, he bowed to the Blessed One and sat down to one side. To Venerable Bhaddiya, as he sat to one side, the Blessed One said this: "Is it true, Bhaddiya, that even when gone to the forest, even when gone to the root of a tree, even when gone to an empty dwelling, you often uttered this exclamation: 'Oh, happiness! Oh, happiness!'?" "Yes, venerable sir." "But Bhaddiya, seeing what advantage, even when gone to the forest, even when gone to the root of a tree, even when gone to an empty dwelling,