English
” And those bhikkhus walked around the Blessed One’s dwelling, making loud noises, great noises, reciting, for the protection, guarding, and security of the Blessed One. The Blessed One heard the loud noise, the great noise, the sound of recitation. Having heard, he addressed Venerable Ānanda: “What, Ānanda, is that loud noise, that great noise, that sound of recitation?” “The bhikkhus heard, venerable sir – ‘It is said that Devadatta has attempted to murder the Blessed One.’ And those bhikkhus, venerable sir, are walking around the Blessed One’s dwelling, making loud With loud voices, great voices, they were reciting, for the protection, guarding, and security of the Blessed One. "That, indeed, O Blessed One, is a loud voice, a great voice, the voice of recitation." "Then, Ananda, by my word, invite those bhikkhus: 'The Teacher invites the venerable ones.'" "Yes, venerable sir," venerable Ananda, having responded to the Blessed One, approached those bhikkhus. Having approached, he said to those bhikkhus: "The Teacher invites the venerable ones." "Yes, friend," those bhikkhus, having responded to venerable Ananda, approached the Blessed One. Having approached, they saluted the Blessed One and sat down to one side. To those bhikkhus seated to one side, the Blessed One said this: "It is impossible, bhikkhus, it is not an occasion, that a Tathagata should be deprived of life by another's attempt. Without any attempt, bhikkhus, Tathagatas pass away into Nibbana. There are, bhikkhus, these five teachers existing, found in the world. Which five? Here, bhikkhus, a certain teacher, being impure in conduct, claims, 'I am pure in conduct,' and 'My conduct is pure, clear, unblemished.' His disciples know him thus: 'This venerable teacher, being impure in conduct, claims, "I am pure in conduct," and "My conduct is pure, clear, unblemished." If we were to tell the laypeople, it would not be pleasing to him. What is not pleasing to him, how could we treat him with that? He is content with robes, almsfood, lodging, and requisites for the sick, medicine, and provisions – "What he does, by that he will be known."' Such a teacher, bhikkhus, his disciples protect him in terms of conduct; and such a teacher expects protection in terms of conduct from his disciples. Furthermore, bhikkhus, here a certain teacher, being impure in livelihood... being impure in teaching the Dhamma... a... being one whose explanations are pure…and so on… being one whose knowledge and vision are impure, he claims, ‘My knowledge and vision are pure,’ and ‘My knowledge and vision are pure, clear, and unblemished.’ His disciples know him thus: ‘This venerable teacher, being one whose knowledge and vision is impure, claims, “My knowledge and vision is pure,” and “My knowledge and vision is pure, clear, and unblemished.” If we were to tell the laypeople, it would not please him. And what does not please him, how could we do that to him? He is supported with robes, almsfood, lodgings, and requisites for the sick, medicinal supplies – “Whatever you do, by that you will be known.”’ Such a teacher, monks, his disciples protect him in regard to his knowledge and vision; and such a teacher expects protection from his disciples in regard to his knowledge and vision. These, monks, are five teachers existing, present in the world. ‘But I, monks, being pure in conduct, I claim, “My conduct is pure,” and “My conduct is pure, clear, and unblemished.” And my disciples do not protect me in regard to my conduct; nor do I expect protection from my disciples in regard to my conduct. But I, monks, being pure in livelihood…and so on… being pure in teaching the Dhamma…and so on… being pure in explanations…and so on… being pure in knowledge and vision, I claim, “My knowledge and vision are pure,” and “My knowledge and vision are pure, clear, and unblemished.” And my disciples do not protect me in regard to my knowledge and vision; nor do I expect protection from my disciples in regard to my knowledge and vision. It is impossible, monks, it cannot happen, that a Tathāgata would be deprived of life by another’s assault. Without assault, monks, Tathāgatas attain final Nibbāna. Go, monks, to your respective abodes. Tathāgatas, monks, are unguardable.’ 2. At that time, in Rājagaha, there was an elephant named Nāḷāgiri, fierce and man-killing. Then Devadatta, entering Rājagaha, went to the elephant stable, and spoke to the elephant keepers: “We, friends, are royal relatives, capable of raising the lowly to high positions, and increasing both food and wages. Therefore, friends, when the ascetic Gotama is on this street, then release this elephant Nāḷāgiri and send him onto this street.” “Yes, sir,” those elephant keepers replied to Devadatta. Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms with many bhikkhus. Then the Blessed One proceeded along that street. Those elephant keepers saw the Blessed One proceeding along that street. Having seen him, they released the elephant Nāḷāgiri and sent him onto that street. The elephant Nāḷāgiri saw the Blessed One approaching from afar. Having seen him, he raised his trunk, with ears and tail erect, and charged towards the Blessed One. Those bhikkhus saw the elephant Nāḷāgiri approaching from afar. Having seen him, they said to the Blessed One: “This, venerable sir, the elephant Nāḷāgiri, fierce and man-killing, is on this street. Retreat, venerable sir, Blessed One; retreat, Fortunate One!” “Come, bhikkhus, do not be afraid. It is impossible, bhikkhus, there is no opportunity, for a Tathāgata to be deprived of life by another’s attack. Without attack, bhikkhus, Tathāgatas attain final Nibbāna.” A second time, those bhikkhus… A third time, those bhikkhus said to the Blessed One: “This, venerable sir, the elephant Nāḷāgiri, fierce and man-killing, is on this street. Retreat, venerable sir, Blessed One; retreat, Fortunate One!” “Come, bhikkhus, do not be afraid. It is impossible, bhikkhus, there is no opportunity, for a Tathāgata to be deprived of life by another’s attack." would take the Tathāgata's life. Without violence, monks, Tathāgatas attain final Nibbāna.'' Now at that time, people were standing on palaces, on mansions, on rooftops. Among them, those people who were faithless, disbelieving, and foolish, said this: "Indeed, the great ascetic Gotama, so handsome, will be tormented by the elephant!" But those people who were faithful, believing, wise, clever, and intelligent, said this: "Indeed, before long, the elephant will fight with the elephant!" Then the Blessed One pervaded the elephant Nāḷāgiri with a mind of loving-kindness. Then the elephant Nāḷāgiri, pervaded by the Blessed One's mind of loving-kindness, lowered its trunk and approached the Blessed One. Having approached, it stood before the Blessed One. Then the Blessed One, stroking the elephant Nāḷāgiri's forehead with his right hand, addressed the elephant Nāḷāgiri with these verses: "Do not approach the elephant, O tusker, for it is suffering to approach the elephant, O tusker; For there is no good destination, O tusker, for one struck by an elephant, from this world onwards. "And let there be no pride, no heedlessness, for the heedless do not go to a good destination; You yourself will act in such a way that you will go to a good destination." Then the elephant Nāḷāgiri, taking the dust from the Blessed One's feet with its trunk, sprinkled it on its own head, and then retreated, keeping the Blessed One in sight. Then the elephant Nāḷāgiri went to the elephant stable and stood in its own place. And so, the elephant Nāḷāgiri was tamed. Now at that time, people sang this verse: "Some tame with a stick, with goads and whips; But without a stick, without a weapon, the elephant was tamed by the Great Seer." People complained, grumbled, and criticized: "How evil this Devadatta is, how unlucky, in that he indeed..." will strive for the destruction of the ascetic Gotama, who is so mighty, so powerful.” Devadatta’s gain and honor declined. And the Blessed One’s gain and honor increased. The Story of the Request for Five Points 343. At that time, Devadatta, whose gain and honor had declined, with his retinue, would beg and beg for food in families and eat. People complained, grumbled, and criticized: “How can these Sakyan ascetics beg and beg for food in families and eat? Whose good food is not pleasing? Whose delicious food is not liked?” The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few wishes… they complained, grumbled, and criticized: “How can Devadatta, with his retinue, beg and beg for food in families and eat?” They reported this matter to the Blessed One… “Is it true, Devadatta, that you, with your retinue, beg and beg for food in families and eat?” “It is true, Blessed One.”… Having rebuked him… Having given a Dhamma talk, he addressed the bhikkhus: “Therefore, bhikkhus, I will lay down the rule of three meals in families for bhikkhus, for three reasons: for the suppression of unruly individuals; for the comfortable living of conscientious bhikkhus, so that those with evil wishes may not, relying on a faction, break the Sangha; and out of compassion for families. In the case of group meals, the rule should be enforced according to the Dhamma.” Then Devadatta approached Kokālika, Kaṭamodakatissaka, Khaṇḍadevi’s son Samuddadatta. Having approached, he said to Kokālika, Kaṭamodakatissaka, Khaṇḍadevi’s son Samuddadatta: “Come, friends, let us cause a schism in the Sangha, a breaking of the wheel, for the ascetic Gotama.” When this was said, Kokālika said to Devadatta: “The ascetic Gotama, friend, is mighty, powerful…” Friends, How can we cause a schism in the Sangha and a break in the Wheel of the ascetic Gotama? Come, friends, let us approach the ascetic Gotama and request five things: ‘Blessed One, Venerable Sir, in many ways