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you praise one who is of few wishes, content, austere, purified, inspiring, unburdened, and energetic. These five things, Venerable Sir, in many ways lead to fewness of wishes, contentment, austerity, purification, inspiration, unburdening, and energetic effort. It would be good, Venerable Sir, if monks were forest-dwellers for life; whoever enters a village would incur fault. If they were alms-gatherers for life; whoever accepts an invitation would incur fault. If they were rag-robe wearers for life; whoever accepts a lay-robe would incur fault. If they were tree-root dwellers for life; whoever goes under a roof would incur fault. If they did not eat fish and meat for life; whoever eats fish and meat would incur fault.’ The ascetic Gotama will not permit these five things. Then we will convince the people with these five things. It is indeed possible, friends, to cause a schism in the Sangha and a break in the Wheel of the ascetic Gotama with these five things. For people, friends, are pleased by austerity. Then Devadatta, with his followers, approached the Blessed One. Having approached, he saluted the Blessed One and sat down to one side. Sitting to one side, Devadatta said to the Blessed One: ‘Blessed One, Venerable Sir, in many ways you praise one who is of few wishes, content, austere, purified, inspiring, unburdened, and energetic. These five things, Venerable Sir, in many ways lead to fewness of wishes, contentment, austerity, purification, inspiration, unburdening, and energetic effort. It would be good, Venerable Sir, if monks were forest-dwellers for life; whoever enters a village would incur fault. better. For as long as they live, let them be alms-gatherers; whoever accepts an invitation, fault would touch him. For as long as they live, let them be rag-robe wearers; whoever accepts a householder's robe, fault would touch him. For as long as they live, let them be dwellers at the root of a tree; whoever goes under a roof, fault would touch him. For as long as they live, let them not eat fish and meat; whoever eats fish and meat, fault would touch him.” “Enough, Devadatta. Whoever wishes, let him be a forest dweller; whoever wishes, let him dwell near a village. Whoever wishes, let him be an alms-gatherer; whoever wishes, let him accept an invitation. Whoever wishes, let him be a rag-robe wearer; whoever wishes, let him accept a householder's robe. For eight months, Devadatta, I have allowed dwelling at the root of a tree; fish and meat that is pure in three respects – unseen, unheard, unsuspected.” Then Devadatta – thinking that the Blessed One does not approve these five points – delighted and elated, with his followers, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then Devadatta, with his followers, entered Rājagaha and informed the people about the five points: “Friends, we approached the recluse Gotama and asked for five points: ‘Blessed One, venerable sir, in many ways praises one of few wishes… …and one who exerts effort. These five points, venerable sir, in many ways lead to few wishes… …and to exertion of effort. It would be good, venerable sir, if monks were forest dwellers for as long as they live; whoever goes near a village, fault would touch him… …for as long as they live, let them not eat fish and meat; whoever eats fish and meat, fault would touch him.’ The recluse Gotama does not approve these five points. We, by these five points, live in accordance with them.” There, those people who were faithless, unconvinced, and foolish, said this: “These Sakyan recluses are indeed austere and of austere practices. But the recluse Gotama is one who indulges in abundance, and intends for abundance.” But those Those people are not faithful, devout, wise, clever, intelligent. They complain, murmur, and criticize: "How can Devadatta strive to break the Sangha, to break the Wheel?" The bhikkhus heard those people complaining, murmuring, and criticizing. Those bhikkhus who were of few desires... ...they complained, murmured, and criticized: "How can Devadatta strive to break the Sangha, to break the Wheel?" Then those bhikkhus reported this matter to the Blessed One... ... "Is it true, Devadatta, that you strive to break the Sangha, to break the Wheel?" "It is true, Blessed One." "Enough, Devadatta. May breaking the Sangha not please you. Grave indeed, Devadatta, is breaking the Sangha. Whoever, Devadatta, breaks a united Sangha, produces demerit for an eon, is tormented in hell for an eon. And whoever, Devadatta, unites a broken Sangha, produces merit of Brahma, rejoices in heaven for an eon. Enough, Devadatta. May breaking the Sangha not please you. Grave indeed, Devadatta, is breaking the Sangha." Then, in the morning, Venerable Ananda dressed, took his bowl and robe, and entered Rajagaha for alms. Devadatta saw Venerable Ananda walking for alms in Rajagaha. Having seen him, he approached Venerable Ananda, and having approached, he said to Venerable Ananda: "From today onwards, friend Ananda, apart from the Blessed One, apart from the community of bhikkhus, I will perform the Uposatha, I will perform Sangha-kamma." Then Venerable Ananda, having walked for alms in Rajagaha, after his meal, having returned from his alms-round, approached the Blessed One, and having approached, he saluted the Blessed One and sat down to one side. Sitting to one side, Venerable Ananda said to the Blessed One: "Here, Bhante, in the morning, having dressed, took his bowl and robe..." Taking my bowl, I entered Rājagaha for alms. Devadatta saw me, Venerable Sir, wandering for alms in Rājagaha. Having seen me, he approached me, and having approached, he said to me: 'From today onwards, friend Ānanda, apart from the Blessed One, apart from the Saṅgha of bhikkhus, I will perform the Uposatha, I will perform Saṅgha acts.' 'From today onwards, Venerable Sir, Devadatta will break the Saṅgha.' Then the Blessed One, having understood this matter, at that time uttered this inspired utterance: Good is easy for the good, Good is hard for the evil; Evil is easy for the evil, Evil is hard for the noble ones. The second recitation section is finished. 3. The Third Recitation Section The Story of the Schism in the Saṅgha 344. Then Devadatta, on that Uposatha day, rose from his seat and took the voting stick, saying: 'Friends, we approached the recluse Gotama and requested five points: "Venerable Sir, the Blessed One, in many ways, praises one of few wishes... ...and of energetic effort. These five points, Venerable Sir, in many ways, lead to few wishes... ...and to energetic effort. It would be good, Venerable Sir, if bhikkhus would be forest-dwellers for life; whoever enters a village, fault would accrue to him... ...for life they should not eat fish and meat; whoever eats fish and meat, fault would accrue to him." The recluse Gotama does not allow these five points. We will live in accordance with these five points. Whoever of the venerable ones approves of these five points, let him take a voting stick.' Now at that time, about five hundred Vajjian bhikkhus from Vesālī were new and inexperienced. They, thinking: 'This is Dhamma, this is Vinaya, this is the Teacher's instruction,' took the voting stick. Then Devadatta, having broken the Saṅgha, taking about five hundred bhikkhus, departed towards Gayāsīsa. Then Sāriputta and Moggallāna approached the Blessed One, and having approached, they... having saluted the Blessed One, they sat down to one side. Seated to one side, the Venerable Sāriputta said to the Blessed One: “Devadatta, sir, having split the Saṅgha, has gone away with five hundred bhikkhus to Gayāsīsa.” “Is there no compassion, Sāriputta, for those new bhikkhus? Go, Sāriputta, before those bhikkhus fall into ruin and misfortune.” “Yes, sir,” Sāriputta and Moggallāna, having assented to the Blessed One, rose from their seats, saluted the Blessed One, circumambulated him, and went to Gayāsīsa. Now at that time, a certain bhikkhu was standing weeping not far from the Blessed One. Then the Blessed One said to that bhikkhu: “Why do you weep, bhikkhu?” “Even those, sir, who are the chief disciples of the Blessed One, Sāriputta and Moggallāna, they too are going to Devadatta, approving of Devadatta’s Dhamma.” “That is impossible, bhikkhu, there is no such occasion, that Sāriputta and Moggallāna would approve of Devadatta’s Dhamma. Rather, they have gone for the instruction of the bhikkhus.” 345. Now at that time, Devadatta was seated surrounded by a large assembly, teaching the Dhamma. Devadatta saw Sāriputta and Moggallāna approaching from afar. Having seen them, he addressed the bhikkhus: “See, bhikkhus, how well-proclaimed is the Dhamma by me, even those who are the chief disciples of the ascetic Gotama, Sāriputta and Moggallāna, they too are coming to me, approving of my Dhamma.” When this was said, Kokālika said to Devadatta: “Do not, friend Devadatta, trust Sāriputta and Moggallāna. Sāriputta and Moggallāna are of evil wishes, they are under the sway of evil wishes.” “Enough, friend. They are welcome, since they approve of my Dhamma.” Then Devadatta, the Venerable He invited Sāriputta to half of his seat: “Come, friend Sāriputta, sit here!” “Enough, friend!” And Venerable Sāriputta took another seat and sat to one side. And Venerable Mahāmoggallāna also took another seat and sat to one side. Then Devadatta, for much of the night, instructed, aroused, encouraged, and gladdened the bhikkhus with a Dhamma talk. Then he addressed Venerable Sāriputta: “The Saṅgha of bhikkhus, friend Sāriputta, is free from sloth and torpor. Let a Dhamma talk for the bhikkhus occur to you, friend Sāriputta. My back aches, I will stretch it out.” “So be it, friend,” Venerable Sāriputta replied to Devadatta. Then Devadatta spread out his outer robe folded fourfold and lay down on his right side. Being weary, unmindful, and not fully aware, sleep overcame him in a moment.