English
Then Venerable Sāriputta admonished and instructed the bhikkhus with a Dhamma talk through the miracle of instruction by manifestation. Venerable Mahāmoggallāna admonished and instructed the bhikkhus with a Dhamma talk through the miracle of instruction by psychic power. Then, for those bhikkhus, being admonished and instructed by Venerable Sāriputta through the miracle of instruction by manifestation, and by Venerable Mahāmoggallāna through the miracle of instruction by psychic power, the stainless, immaculate Dhamma-eye arose: “Whatever is of the nature to arise, all that is of the nature to cease.” Then Venerable Sāriputta addressed the bhikkhus: “Let us go, friends, to the Blessed One. Whoever approves of the Dhamma of that Blessed One, let him come.” Then Sāriputta and Moggallāna, taking those five hundred bhikkhus, approached Veḷuvana. Then Kokālika woke Devadatta: “Get up, friend Devadatta! Sāriputta and Moggallāna have taken your bhikkhus away. Didn’t I tell you, friend Devadatta, ‘Don’t, friend Devadatta, , Sāriputta and Moggallāna are trusted. Sāriputta and Moggallāna have evil desires, they are subject to evil desires.” Thereupon, hot blood gushed from Devadatta’s mouth right there. Then Sāriputta and Moggallāna approached the Blessed One, and having approached and saluted the Blessed One, they sat down at one side. Seated at one side, Venerable Sāriputta said to the Blessed One: “It would be good, venerable sir, if the schismatic monks would be re-ordained.” “Enough, Sāriputta. Do not let the re-ordination of the schismatic monks please you. In that case, Sāriputta, make the schismatic monks confess a grave offense. How, Sāriputta, did Devadatta behave?” “Just as, venerable sir, the Blessed One, after instructing, encouraging, inspiring, and gladdening the monks with a Dhamma talk for much of the night, invites me: ‘The community of monks, Sāriputta, is free from sloth and torpor; let a Dhamma talk for the monks occur to you, Sāriputta, my back aches, I will stretch it out,’ even so, venerable sir, did Devadatta behave.” 346. Then the Blessed One addressed the monks: “Formerly, monks, in a forest region, there was a great lake. Elephants lived dependent on it. They would enter that lake, pull up lotus stalks with their trunks, wash them thoroughly, and eat them without mud, and swallow them. That was for their complexion and for their strength. And because of that, they did not meet death or suffering equivalent to death. But, monks, young elephant calves, imitating those great elephants, would enter that lake, pull up lotus stalks with their trunks, not wash them thoroughly, and eat them with mud, and swallow them. That was neither for their complexion nor for their strength. And because of that, they met death or suffering equivalent to death. Even so, bhikkhus, Devadatta, harming me, will die wretchedly. Like a great boar, rooting up the earth, eating lotus roots, watching in the rivers; Like a beetle, having eaten the mud, harming me, he will die wretchedly. Bhikkhus, a bhikkhu endowed with eight qualities is fit to go on a mission. Which eight? Here, bhikkhus, a bhikkhu is a listener, and a speaker, and a learner, and a memorizer, and an understander, and an explainer, and skilled in what is beneficial and unbeneficial, and not a quarrel-maker – bhikkhus, a bhikkhu endowed with these eight qualities is fit to go on a mission. Bhikkhus, Sāriputta, endowed with eight qualities, is fit to go on a mission. Which eight? Here, bhikkhus, Sāriputta is a listener, and a speaker, and a learner, and a memorizer, and an understander, and an explainer, and skilled in what is beneficial and unbeneficial, and not a quarrel-maker – bhikkhus, Sāriputta, endowed with these eight qualities, is fit to go on a mission. Whoever, when he arrives, is not disturbed by an aggressive assembly; And does not lose his words, and does not conceal the teaching. And explains without doubt, and when questioned, does not get angry; Such a bhikkhu indeed, is fit to go on a mission. Bhikkhus, Devadatta, overcome by eight unwholesome qualities, his mind consumed, is bound for a woeful state, for hell, to remain for an eon, incurable. Which eight? By gain, bhikkhus, Devadatta, overcome, his mind consumed, is bound for a woeful state, for hell, to remain for an eon, incurable; by lack of gain, bhikkhus… and so on… by fame, bhikkhus… and so on… by lack of fame, bhikkhus… and so on… by honor, bhikkhus… and so on… by dishonor, bhikkhus… and so on… by evil wishes, bhikkhus… and so on… Monks, due to bad companionship, overwhelmed, with mind consumed, Devadatta is bound for states of woe, bound for hell, to remain for an eon, incurable. Indeed, monks, by these eight ignoble qualities, overwhelmed, with mind consumed, Devadatta is bound for states of woe, bound for hell, to remain for an eon, incurable. 349. It is good, monks, for a monk to dwell having overcome and overcome arisen gain, arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen bad companionship. And how, monks, for what purpose, should a monk dwell having overcome and overcome arisen gain, arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen bad companionship? For if, monks, for one dwelling without overcoming arisen gain, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen gain, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen loss, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen loss, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen fame, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen fame, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen disrepute, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen disrepute, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen honor, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen honor, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen dishonor, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen dishonor, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen evil wishes, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen evil wishes, then these defilements, vexations, and fevers do not arise. For if, monks, for one dwelling without overcoming arisen bad companionship, defilements, vexations, and fevers would arise. For one dwelling having overcome and overcome arisen bad companionship, then these defilements, vexations, and fevers do not arise. This, monks, is the purpose for which one should dwell having overcome and overcome arisen gain, arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen bad companionship. Therefore, monks, we will dwell having overcome and overcome arisen gain, arisen loss, arisen fame... arisen disrepute… arisen gain… arisen loss of gain… arisen evil wishes… arisen evil companionship— having overcome, having overcome, we will dwell. Thus, monks, you should train yourselves.” 350. “By three unwholesome qualities, monks, Devadatta, overcome and with mind overwhelmed, is destined for the woeful state, for hell, to remain for an eon, incurable. Which three? Evil wishes, evil companionship, and having stopped short at a trifling attainment in the midst of his progress— by these three unwholesome qualities, monks, Devadatta, overcome and with mind overwhelmed, is destined for the woeful state, for hell, to remain for an eon, incurable. “May no one in the world ever give rise to evil wishes; By this too, understand the destiny of those with evil wishes. “Known as a wise one, esteemed as one whose self is developed; He stood ablaze with glory, Devadatta, so I heard. “He, having practiced heedlessness, assaulting the Tathāgata, Fell into Avīci hell, four-doored and terrifying. “Indeed, whoever wrongs one who is not malicious, who does no evil deed; That evil touches him alone, the malevolent, disrespectful one. “Whoever would think to pollute the ocean with a pot of poison; He would not pollute it thereby, for the great ocean is formidable. “Even so, whoever harms the Tathāgata with words; Against one who is harmonious, calm of mind, the words do not take root in him. “Such a friend should one make, and such a one should the wise person serve; Following whose path, a monk may reach the end of suffering.” Upāli’s Question 351. Then the venerable Upāli approached the Blessed One, and having approached and saluted the Blessed One, he sat down to one side. Sitting to one side, the venerable Upāli said to the Blessed One: “A schism in the Sangha, a schism in the Sangha, it is said, venerable sir. To what extent, venerable sir, is there a schism in the Sangha, but not a break in the Sangha? And to what extent is there both a schism in the Sangha and a break in the Sangha?” “When, Upāli, One is, on one side two, the fourth proclaims, takes the voting stick: 'This is the Dhamma, this is the Vinaya, this is the Teacher's teaching, take this, approve this.' Even so, Upāli, there is a schism-line, but not a schism. On one side, Upāli, two are, on one side two, the fifth proclaims, takes the voting stick: 'This is the Dhamma, this is the Vinaya, this is the Teacher's teaching, take this, approve this.