English
Having approached, he said to Prince Ajātasattu: ‘‘Formerly, prince, people were long-lived; now they are short-lived. It is possible that you, while still a prince, might die. Therefore, prince, kill your father and become king. I will kill the Blessed One and become a Buddha.’’ Then Prince Ajātasattu – ‘‘Indeed, Venerable Devadatta is mighty, of great power; Venerable Devadatta would know’’ – tied a dagger to his thigh and, by day, frightened, agitated, suspicious, terrified, suddenly entered the inner palace. The attendants and chief ministers in the inner palace saw Prince Ajātasattu entering the inner palace suddenly, by day, frightened, agitated, suspicious, terrified; having seen him, they seized him. Searching, they saw the dagger tied to his thigh, and they said to Prince Ajātasattu: ‘‘What do you intend to do, prince?’’ ‘‘I intend to kill my father.’’ ‘‘By whom were you incited?’’ ‘‘By Venerable Devadatta.’’ Some chief ministers formed this opinion: ‘‘K The prince should be killed, and Devadatta, and all the monks should be killed. Some ministers made this decision – "The monks should not be killed. The monks have done nothing wrong. The prince should be killed, and Devadatta." Some ministers made this decision – "Neither the prince should be killed, nor Devadatta. The monks should not be killed. It should be reported to the king. Whatever the king says, that we will do." Then those ministers, taking Prince Ajātasattu, approached King Seniya Bimbisāra of Magadha, and having approached, they reported this matter to King Seniya Bimbisāra of Magadha. "How, sirs, was the decision made by the ministers?" "Some, O King, ministers made this decision – 'The prince should be killed, and Devadatta, and all the monks should be killed.' Some ministers made this decision – 'The monks should not be killed. The monks have done nothing wrong. The prince should be killed, and Devadatta.' Some ministers made this decision – 'Neither the prince should be killed, nor Devadatta. The monks should not be killed. It should be reported to the king. Whatever the king says, that we will do.'" "What, sirs, will the Buddha or the Dhamma or the Sangha do? Was it not declared by the Blessed One in Rājagaha concerning Devadatta beforehand – 'Formerly Devadatta's nature was one thing, now his nature is another. Whatever Devadatta might do by body or speech, the Buddha or the Dhamma or the Sangha should not be seen by that, only Devadatta should be seen by that'?" Therein, those ministers who made this decision – 'The prince should be killed and Devadatta; and all the monks should be killed'; they acted improperly. Those ministers who made this decision – 'The monks should not be killed; the monks have done nothing wrong; the prince should be killed and Devadatta'; he placed them in a low position. Those ministers who made this decision – 'Neither the prince should be killed, nor Devada not; monks are not to be killed; the king must be informed; ‘whatever the king says, that we will do’; and he placed them in a high place. Then King Seniya Bimbisāra of Magadha said to Prince Ajātasattu: “Why, prince, do you wish to kill me?” “I desire the kingdom, sire.” “If, prince, you desire the kingdom, this kingdom is yours,” and he handed over the kingdom to Prince Ajātasattu. Attempt to Murder 340. Then Devadatta went to Prince Ajātasattu, and having gone, he said to Prince Ajātasattu: “Maharaja, command men who will deprive the ascetic Gotama of life.” Then Prince Ajātasattu commanded men: “Friends, do as the venerable Devadatta says.” Then Devadatta commanded one man: “Go, friend, the ascetic Gotama dwells in such and such a place. Deprive him of life and come back by this path.” On that path, he placed two men: “Whoever comes by this path, one man, deprive him of life and come back by this path.” On that path, he placed four men: “Whoever comes by this path, two men, deprive them of life and come back by this path.” On that path, he placed eight men: “Whoever comes by this path, four men, deprive them of life and come back by this path.” On that path, he placed sixteen men: “Whoever comes by this path, eight men, deprive them of life and come back.” Then that one man, taking sword and shield, and arming himself with bow and quiver, went to the Blessed One, and having gone, not far from the Blessed One, terrified, agitated, apprehensive, trembling, he stood with a stiff body. The Blessed One saw that man terrified, agitated, apprehensive, trembling, standing with a stiff body. Having seen that man He said to the man: "Come, friend, do not fear." Then that man, putting his sword and shield aside, laying down his bow and quiver, approached the Blessed One. Having approached, he prostrated with his head at the Blessed One's feet, and said to the Blessed One: "An offense, venerable sir, has overcome me, like a fool, like one deluded, like one unskillful, in that I came here with an evil mind, with a murderous mind. May the Blessed One, venerable sir, accept my offense as an offense, for future restraint." "Indeed, friend, an offense has overcome you, like a fool, like one deluded, like one unskillful, in that you came here with an evil mind, with a murderous mind. But since you, friend, seeing your offense as an offense, make amends according to the Dhamma, we accept it from you. This is growth, friend, in the discipline of the noble ones – that one who, seeing an offense as an offense, makes amends according to the Dhamma, achieves future restraint." Then the Blessed One to that man gave a gradual discourse, that is, a talk on generosity, a talk on virtue, a talk on heaven, the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew his mind to be ready, pliant, free from hindrances, uplifted, and confident, then he expounded to him the teaching peculiar to the Buddhas – suffering, its origin, its cessation, and the path. Just as a clean cloth, free from stains, would perfectly absorb the dye, even so, for that man, right there on that seat, the dust-free, stain-free Dhamma-eye arose – "Whatever is subject to arising, all that is subject to cessation." Then that man, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, having overcome doubt, having dispelled perplexity, having gained confidence, independent of others in the Teacher's Dispensation, said to the Blessed One: "Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, He would raise what is overturned, or reveal what is hidden, or point out the way to one who is lost, or hold a lamp in the darkness so that those with eyes might see forms— even so, the Dhamma has been made clear by the Blessed One in many ways. "I, venerable sir, go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth as long as life lasts." Then the Blessed One said to that man: "Friend, do not go by this path; go by this path," and he sent him by another path. Then those two men thought: "Why is that one man so long in coming?" Going back along the path, they saw the Blessed One seated at the root of a certain tree. Having seen him, they approached the Blessed One, paid homage to him, and sat down to one side. To them the Blessed One gave a gradual discourse… …and without reliance on others in the Teacher's Dispensation, they said to the Blessed One: "Excellent, venerable sir… …May the Blessed One remember us as lay followers who have gone for refuge from this day forth as long as life lasts." Then the Blessed One said to those men: "Friends, do not go by this path; go by this path," and he sent them by another path. Then those four men… …then those eight men… …then those sixteen men thought: "Why are those eight men so long in coming?" Going back along the path, they saw the Blessed One seated at the root of a certain tree. Having seen him, they approached the Blessed One, paid homage to him, and sat down to one side. To them the Blessed One gave a gradual discourse, that is to say, a discourse on giving… …and without reliance on others in the Teacher's Dispensation, they said to the Blessed One: "Excellent, venerable sir… …May the Blessed One remember us as lay followers who have gone for refuge from this day forth as long as life lasts." Then the Blessed One said to those men… saying – “Friends, do not go by this path, go by this path,” he sent them away by another path. Then that one man approached Devadatta, and having approached Devadatta, he said this: “I am unable, venerable sir, to take the life of that Blessed One; that Blessed One is mighty, of great power.” “Enough, friend; do not take the life of the recluse Gotama. I myself will take the life of the recluse Gotama.” The act of shedding blood 341. Now at that time the Blessed One was walking in the shade of Vulture Peak mountain. Then Devadatta climbed Vulture Peak mountain and hurled a large rock – “With this I will take the life of the recluse Gotama.” Two mountain peaks came together and intercepted that rock. From that, a splinter flew up and drew blood from the Blessed One’s foot. Then the Blessed One looked up and said this to Devadatta: “Much demerit has been accumulated by you, foolish man, in that with a malicious mind, with a murderous mind, you have drawn blood from the Tathāgata.” Then the Blessed One addressed the bhikkhus: “This, bhikkhus, is the first immediate heinous act accumulated by Devadatta, in that with a malicious mind, with a murderous mind, blood was drawn from the Tathāgata.” The bhikkhus heard – “It is said that Devadatta has attempted to murder the Blessed One.