佛本行集經

Chapter 57: THE CAUSES AND CONDITIONS OF NANDA

(Part 2)

At that time, the Blessed One said to Elder Nanda:

“Indeed! Indeed! Whoever draws near to bad friends, forms friendships with them, and associates with them—even though the friendship may last only a short time—will afterward, through habituation to evil deeds, cause his ill repute to spread afar.”

On account of this, the Blessed One spoke this verse:

Then one day, the Blessed One and Elder Nanda went together to a perfume merchant’s shop, where they saw many bags of fragrances displayed. Seeing them, the Blessed One said to Elder Nanda:

“Nanda, take hold of one of the bags of fragrances in this shop.”

Following the Buddha’s instruction, Nanda took hold of a bag of fragrances in the shop. The Buddha then said to Nanda:

“Hold this bag of fragrances for a short while, and then put it down.”

Hearing the Buddha say this, Nanda held the bag of fragrances in his hand for a moment and then put it down. The Buddha again said to Nanda:

“Smell your hand.”

Hearing the Buddha’s instruction, Nanda immediately smelled his own hand. The Buddha asked Nanda:

“What scent do you perceive on your hand?”

Nanda replied:

“Blessed One, my hand has an exceedingly pleasant fragrance.”

The Buddha said to Nanda:

“Indeed! Indeed! If someone draws near to good friends and frequently dwells together with such people, he will thereby come under their influence. Through their close association, his good reputation will surely become renowned.”

On account of this, the Blessed One then spoke this verse:

The Blessed One then departed from the city of Kapilavastu and returned to the Nyagrodha Grove. On account of this matter, the Buddha assembled the community of bhiksus and said to Nanda:

“Nanda, do not associate with the group of six bhiksus, and do not form friendships with them. Why is this? Whoever draws near to such bad friends or forms friendships with them will work together with them or follow them in committing all manner of evil deeds. If one associates with evil people, one’s ill repute will spread throughout the world.

“Nanda, if you wish to seek good and close friends, you should associate with the bhiksus Sariputra, Maudgalyayana, Kasyapa, Katyayana, Uruvilva Kasyapa, Nadi Kasyapa, Gaya Kasyapa, Upasena, Maha Kausthila, Maha Sunda, Revata, and the others. I urge you to draw near to, follow, and attend upon these bhiksus. Why? If you draw near to good friends, befriend them, and attend upon them, then even though you have not yet realized the benefit, through association with them your good reputation will spread throughout the world.”

On account of this, the Blessed One then spoke this verse:

Although the Blessed One instructed him with gracious words, Nanda remained attached to the court’s heedless pleasures and yearned for sensual delight with Sundari. He took no pleasure in the Buddha’s Dharma and wished to abandon the holy life, relinquish the precepts, and return to lay life.

At that time, the Blessed One knew that Nanda harbored such thoughts. He reflected, “Nanda’s afflictions are exceedingly strong. They cannot be destroyed by ordinary means of instruction. I must employ an expedient like those used in the world: extinguishing fire with fire and counteracting poison with poison.”

Having reflected thus, the Blessed One used his spiritual power to take Nanda by the hand. They disappeared from the Nyagrodha Grove and appeared standing upon the summit of Mount Gandhamadana. At that time, the wind caused two trees on the mountain to rub against each other, producing a fire that burned through the forest and sent forth intensely hot flames and smoke. There were as many as five hundred monkeys and apes on that mountain. Their fur was scorched by the fire, and they rolled their bodies upon the ground to extinguish the flames.

The Blessed One then saw among the apes an old female ape, blind in both eyes, using her hands to brush the fire from her body. He said to Elder Nanda:

“Do you see that blind female ape among the troop, using her hands to brush the fire from her body?”

Nanda said to the Buddha:

“Blessed One, I see her.”

The Blessed One again said to Elder Nanda:

“What do you think? Between the beautiful and lovely Sundari and this old female ape, which is more beautiful?”

Nanda faced the Blessed One with a sullen expression and remained silent, giving no reply. The Blessed One again took Nanda by the hand. They disappeared from Mount Gandhamadana and went to the Heaven of the Thirty-three, where they stood beneath the Paricitraka tree. At the foot of that tree was a great stone named Pandukambala, which the Sui translators rendered as “Yellow-Brown.” At that time, King Sakra was strolling in the Ikapundarika Garden together with five hundred palace maidens, surrounded by music and attendants.

Seeing King Sakra in the Ikapundarika Garden with five hundred maidens enjoying music and amusements, the Blessed One said to Nanda:

“Do you see these five hundred maidens strolling, dancing, and singing?”

Nanda said to the Blessed One:

“I see them now.”

The Blessed One again said to Nanda:

“What do you think? Is the Sakyan maiden Sundari beautiful, or are these five hundred maidens beautiful?”

Elder Nanda said to the Buddha:

“Blessed One, if the old blind female ape were compared with Sundari, she would not equal even one hundredth of her beauty, nor one thousandth, nor one hundred-thousandth; no calculation known in the world could express the comparison. Yet if Sundari were compared with these five hundred maidens, even if her beauty were increased a hundredfold or a thousandfold, it would still not equal theirs; even if increased a hundred-thousandfold, no calculation known in the world could express the comparison. I cannot devise any way to compare them.”

The Buddha again said to Elder Nanda:

“Would you like to enjoy yourself together with these maidens?”

Delighted and exultant, Nanda said to the Buddha:

“Blessed One, I truly desire to enjoy delight and pleasure together with these five hundred maidens.”

The Buddha again said to Nanda:

“With an ordinary mortal body, you cannot enjoy pleasure together with celestial maidens. If you desire this, you must joyfully cultivate the holy life within my Dharma. I tell you this: if from this day onward you follow my Dharma and practice purity, then after death you will assuredly receive rebirth in this realm in a future life and enjoy delight and pleasure together with these five hundred celestial maidens.”

Hearing the Buddha’s instruction, Nanda was filled throughout his entire body with irrepressible joy and exultation. He said to the Buddha:

“From this day onward, I shall gladly cultivate the pure holy life within the Buddha’s teaching. Blessed One, now that I have received this assurance, I truly wish to be born in this realm in a future life and enjoy pleasure together with those five hundred celestial maidens.”

The Blessed One took Elder Nanda by the hand. They disappeared from the Heaven of the Thirty-three and returned to the Nyagrodha Grove. Nanda then thought, “The Blessed One has promised that in a future life I shall enjoy pleasure together with those five hundred celestial maidens.” Therefore, with his entire body and mind, Nanda cultivated the pure holy life with right mindfulness.

He restrained his faculties, was moderate in food and drink, and during the first and last watches of the night recited sutras and practiced meditation. He strove vigorously and diligently, did not engage in idle talk or laughter with others, kept his mind free from agitation and restlessness, and refrained from frivolous speech. He aroused diligent practice, maintained the four deportments, delighted in secluded places, restrained his faculties, and accomplished sublime and supreme right mindfulness.

At that time, whenever Nanda wished to contemplate the eastern direction, he first settled his body and mind, aroused a courageous resolve, and established right mindfulness; only then did he begin to contemplate the east. While contemplating in this way, he experienced neither sorrow nor darkness. He continually observed unwholesome dharmas without falling into them or becoming deluded by them.

When he wished to contemplate the southern, western, or northern direction, or the direction above or below, he likewise settled his body and mind and aroused a courageous resolve. While contemplating those directions, he likewise experienced neither sorrow nor darkness. He continually observed unwholesome dharmas without falling into them or becoming deluded by them, just as described above.

At that time, the bhiksus who practiced together with Nanda said:

“Elder Nanda, why was it that formerly you did not restrain your faculties, knew no moderation in food and drink, and constantly sought bedding—excellent beds, blankets, and cushions—sleeping heavily without ever having enough? At times you laughed and jested, your mind was unsettled, and your speech was perverse and frivolous. You never knew diligent effort, were constantly indolent, lacked right mindfulness, were mostly distracted, neglected proper deportment, possessed no meditative concentration, failed to collect your mind, and allowed your faculties to run heedlessly wild—your faults were beyond enumeration.

Yet today you restrain your faculties, are moderate in food and drink, and never sleep during the first or last watches of the night. You are no longer arrogant, but restrain your body and mind. You no longer embellish or distort your speech.

You are vigorous and courageous, diligently maintain right mindfulness, have attained meditative concentration, keep your mind free from heedlessness, and do not allow your faculties to run wild. Why have you become this way today?”

Nanda then said to the bhiksus:

“Elders, you should know that the Blessed One told me that if, in a future life, I wished to dwell with five hundred beautiful celestial maidens in the Heaven of the Thirty-three and enjoy delight and pleasure, I should diligently cultivate the holy life within his teaching.”

At that time, Nanda’s fellow bhiksus and companions mocked and ridiculed him, saying among themselves:

“Elder Nanda is laboring as a hired servant for the Blessed One. He diligently cultivates the holy life within the Blessed One’s teaching in pursuit of a future reward. Nanda cultivates the holy life within the Buddha’s teaching only because he seeks to dwell with five hundred beautiful celestial maidens in a future life.”

From that time onward, Nanda’s fellow bhiksus commonly called him a hired servant.

At that time, the Blessed One saw that Nanda was cultivating the practices of the holy life for the sake of the celestial maidens. He took Nanda by the hand, and they disappeared from the Nyagrodha Grove and entered the great hell. There the Buddha saw a copper cauldron under which flames blazed fiercely, heating the vessel until it glowed like fire. Seeing it, he said to Nanda:

“Go and ask those wardens of hell for whom this copper cauldron is being heated to boiling.”

Hearing the Buddha’s instruction, Elder Nanda replied:

“Blessed One, I shall do as you have instructed.”

Nanda went to the wardens of hell and asked:

“For whom is this great copper cauldron being heated to boiling?”

The wardens of hell replied to Nanda:

“The Buddha has a younger maternal cousin named Nanda. This cauldron is being heated for him.”

Nanda then asked:

“Have you not heard that the Tathagata formerly promised Nanda that if he wished to enjoy pleasure with five hundred celestial maidens, he should cultivate the holy life and would afterward be born in the Heaven of the Thirty-three?”

The wardens of hell said:

“Indeed! Indeed! We know this. But we have also heard that after he has lived in the Heaven of the Thirty-three and fallen from there, he will be reborn in this place.”

Hearing this, Nanda became exceedingly frightened, and the hairs over his entire body stood on end. He thought, “In due course, I shall undergo this suffering. Therefore, I have no need of the reward of enjoying pleasure with five hundred beautiful celestial maidens.”

The Blessed One then took Elder Nanda by the hand. They disappeared from hell and reappeared in the Nyagrodha Grove.

At that time, Nanda was called a hired servant of the Buddha by his companions and was teased, mocked, and ridiculed. Moreover, having witnessed the scene in hell, Nanda felt ashamed and afraid, became disenchanted, and repented. He sought a secluded place, walked, stood, and meditated alone. He was no longer heedless but strove vigorously and courageously.

When a faithful son of good family renounces lay life and goes forth, seeking the holy life with utmost diligence, and cultivates those practices of the holy life, his outflows are utterly exhausted. He personally realizes the higher knowledges and declares for himself, “The holy life has been established, the task has been accomplished, birth and death have been exhausted, and there will be no further body.” He attains arhatship, and his mind is liberated. Elder Nanda was likewise.

Only after attaining arhatship did Nanda approach the Buddha, bow at his feet, sit to one side, and say:

“Blessed One, I now ask to return the favor that the Buddha formerly promised me. Formerly, I accepted the Tathagata’s promise for the sake of the five hundred beautiful celestial maidens. I now ask the Blessed One to relinquish that matter.”

The Buddha then said to Elder Nanda:

“It is not only today that I relinquish that matter for you. From the moment you first declared, ‘The holy life has been established, the task has been accomplished, and there will be no further body,’ I had already relinquished it for you.”

The bhiksus dwelling with Nanda did not yet know that Nanda had exhausted the outflows. They continued to treat him as before, mocking and ridiculing him, saying, “Elder Nanda serves as a hired laborer under the Blessed One, seeking a reward. Because he wishes to dwell with five hundred beautiful celestial maidens, he diligently cultivates the holy life.”

The Blessed One then thought, “These bhiksus do not yet know that Nanda has exhausted the outflows. They still treat him as though he possessed the outflows, proclaiming, ‘Elder Nanda cultivates the holy life solely for the sake of five hundred beautiful celestial maidens.’ I fear that these bhiksus may incur offenses. Today, before the great assembly, I should announce that Nanda has exhausted the outflows.”

On account of this matter, the Blessed One assembled the entire Sangha of bhiksus and proclaimed:

“Bhiksus, if people speak of a fine and noble man, Nanda is such a man. If they speak of a handsome person, this Bhiksu Nanda is such a person. If they speak of someone of great courage and vigor, this Bhiksu Nanda is such a person.

If they speak of someone whose body is gentle and refined, this Bhiksu Nanda is such a person. If they speak of someone whose faculties are tranquil and undistracted, this Bhiksu Nanda is such a person. If they speak of someone who knows moderation in food and drink, this Bhiksu Nanda is such a person.

If they speak of someone who does not sleep during the first or last watch of the night, this present Bhiksu Nanda is such a person. If they speak of someone born from three pure lineages, this Bhiksu Nanda is such a person. If they speak of someone who has realized the six higher knowledges, this Bhiksu Nanda is such a person.

If they speak of someone who has attained the eight liberating concentrations, this Bhiksu Nanda is such a person.”

The Blessed One also said to the bhiksus:

“Bhiksus, among my sravaka disciples, this Bhiksu Nanda is foremost among those who restrain their faculties.”

The bhiksus then asked the Buddha:

“Blessed One, what roots of goodness did this Bhiksu Nanda plant in a former life, by virtue of which he has now been born into the immensely wealthy and prosperous Sakyan family, possesses a handsome and lovely body, and has now received the Blessed One’s prediction: ‘Among my sravaka disciples, this Bhiksu Nanda is foremost among those who restrain their faculties’?”

Hearing the bhiksus ask this, the Buddha said:

“Bhiksus, I recall that ninety-one kalpas ago, in the distant past, a Buddha named Vipasyin appeared in the world. He was the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, fully endowed with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

The royal capital was named Bandhumati. At that time, the Buddha Vipasyin dwelt in that city together with a community of six thousand bhiksus, all of whom were arhats. The king at that time was named Bandhuma.

The king revered, honored, and made offerings to the Buddha and the community of bhiksus, providing all kinds of robes, bedding, food and drink, medicines, and dwellings.

“At that time, in the city of Bandhumati, there was a young brahmin who constructed a heated bathing chamber and offered it for the use of the Buddha and the Sangha. The young brahmin saw the bhiksus emerging from the heated bathing chamber, their bodies clean, exceedingly fragrant and pure, without the slightest foul odor. Seeing this, he became filled throughout his entire body with irrepressible joy and exultation. He aroused this aspiration: ‘May I, in a future life, possess a pure body without the slightest impurity or foul odor, just like the bodies of these bhiksus, pure and fragrant without the slightest foul odor.’

“After the Buddha Vipasyin, the Tathagata, the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, entered nirvana, King Bandhuma built a stupa from four kinds of precious substances—gold, silver, lapis lazuli, and crystal—to enshrine the Buddha’s relics. At that time, the young brahmin supervised the construction of the stupa. After it was completed, he made this vow: ‘In future lives, may I always encounter a Blessed One such as this.

May I comprehend and directly realize every teaching he proclaims, without contradicting that Dharma. May I never be born in the evil destinies throughout life after life and kalpa after kalpa.’ Because of this, after the young man died, he was repeatedly born either in the celestial realms or among human beings. Later, in one lifetime, he was born into the household of an immensely wealthy householder.

He was raised by his parents, gradually grew to maturity, and became accomplished in every respect.

“At that time, a pratyekabuddha served as the household’s teacher and therefore visited frequently. That pratyekabuddha was handsome and lovely and possessed the thirty marks of a great man. Throughout the pratyekabuddha’s lifetime, the young man constantly made the four requisites as offerings to him, never allowing them to be lacking. When the pratyekabuddha reached the end of his lifespan, he entered nirvana.

“When the householder saw that the pratyekabuddha had entered nirvana, he conducted the cremation of his body according to the Dharma, collected the relics, and constructed a stupa of earth and stone, plastering its exterior with a mixture of ashes and clay. He adorned the stupa by hanging jeweled garlands upon it and then made this solemn vow: ‘In a future life, may I encounter a Blessed One, a pratyekabuddha, such as this.

Upon hearing the Dharma he teaches, may I immediately realize it and remember it without forgetting. May I never be born in the evil destinies throughout life after life and kalpa after kalpa. May my body also be handsome and lovely, fully endowed with the thirty marks of a great man, so that all who behold me rejoice and never tire of looking upon me, just like this great seer.’

“After that householder died, he was never born in the evil destinies but was always born among devas or humans. Having transmigrated in this way for a long time, he was afterward born as a son of King Krkin—rendered by the Sui translators as ‘Sudden and Swift’—in the kingdom of Varanasi. At that time, a Buddha named Kasyapa, the Tathagata, the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, appeared in the world. That Blessed One dwelt in the world according to circumstances and afterward entered final nirvana.

“King Krkin then built a stupa entirely from the seven precious substances: gold, silver, lapis lazuli, crystal, red pearls, coral, and agate. Large bricks were laid around the outside of the stupa. The stupa was one yojana high, and its breadth from east to west and from north to south was half a yojana. It bore an inscription called Dasavalanka, rendered by the Sui translators as ‘The Ten Marks.’

“At that time, King Krkin had seven princes. Together they addressed the king, saying, ‘Excellent! Great King and Father, please know that each of us wishes to offer a great parasol to be placed above the stupa containing the relics of the Buddha Kasyapa, the Blessed One, the Tathagata, the Unsurpassed One, the Perfectly and Completely Awakened One. Excellent! Great King, please grant us permission.’

“The king said, ‘I grant permission. Do as you wish.’

“The seven princes then each made a parasol, some of gold, some of silver, some of agate, and so forth, and placed them above the stupa.

“The second of the seven princes made a golden parasol, placed it above the stupa, and made this vow: ‘In future lives, may I always encounter a Blessed One, a pratyekabuddha. May I comprehend the Dharma he teaches and remember it forever without forgetting. May I never be born in the evil destinies throughout life after life and kalpa after kalpa, and may I possess a body the color of gold.’”

The Buddha then said to the bhiksus:

“Bhiksus, if any of you harbor uncertainty concerning the young brahmin in the city of Bandhumati who offered a heated bathing chamber to the Buddha and the Sangha and made the aspiration, ‘In a future life, may I obtain a pure and fragrant body, free from impurity, like those bhiksus,’ and who, after the Buddha Vipasyin, the Tathagata, the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, entered final nirvana, constructed a stupa as an offering, entertain no other thought. That young man was none other than this Bhiksu Nanda in a former life.

“Bhiksus, if any of you harbor doubt about the householder who throughout his life made offerings to a pratyekabuddha and who, after that pratyekabuddha entered final nirvana, built a stupa of earth, stone, and ashes, adorned it with jeweled garlands, and made offerings to the relics, further vowing, ‘In a future life, may I receive a handsome body fully endowed, without deficiency, with the thirty marks of a great man, like this pratyekabuddha seer’—who was that person? Entertain no other uncertainty. That householder was also this Bhiksu Nanda in a former life.

“Bhiksus, if any of you harbor uncertainty about the second prince of King Krkin, who made a golden parasol for the stupa of the Buddha Kasyapa, the Tathagata, the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, and placed it above the stupa, entertain no other doubt. That prince was also this Bhiksu Nanda in a former life.

“In ancient times, Bhiksu Nanda built a heated bathing chamber for the Buddha Vipasyin and the community of bhiksus, offered it according to the Dharma, and on that account made this vow: ‘In a future life, may I possess a pure and fragrant body, free from impurity, like the bodies of those bhiksus.’

“Bhiksu Nanda also made offerings throughout his lifetime to the Blessed One, the pratyekabuddha. After that Blessed One, the pratyekabuddha, entered final nirvana, he built a stupa of earth, stone, and ashes, adorned it with jeweled garlands, made offerings to the relics, and vowed: ‘In a future life, may I receive a handsome body fully endowed, without deficiency, with the thirty marks of a great man, like the body of this seer.’

“For the stupa containing the relics of the Buddha Kasyapa, the Tathagata, the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, he made a parasol entirely of gold, placed it above the stupa, and made this vow: ‘In a future life, may I possess a body the color of pure gold.’ Through those karmic causes and conditions, he now possesses a handsome golden body endowed with the thirty marks of a great man.

“Furthermore, at that time Bhiksu Nanda made this vow: ‘In future lives, may I never be born in the evil destinies.’ Through the karmic result of this vow, he was not born in the evil destinies but was always born in the celestial realms or among human beings.

“Moreover, in the past he supervised the construction of the stupa containing the relics of the Buddha Vipasyin, the Tathagata, the Blessed One, the Unsurpassed One, the Perfectly and Completely Awakened One, and throughout his lifetime provided the four requisites as offerings to a pratyekabuddha. Through the karmic result of those causes and conditions, he has now been born into the Sakyan family.

“Furthermore, at that time Bhiksu Nanda aroused this aspiration: ‘In a future life, may I encounter such a Blessed One, or one even greater. Upon hearing the Dharma proclaimed by that Blessed One, may I quickly attain understanding and awakening.’ Through the power of the karmic result of those causes and conditions, he has now encountered me, gone forth, and received full ordination. He has also received my prediction: ‘Bhiksus, if you wish to know who among my sravaka disciples is foremost in restraining the faculties, it is this Bhiksu Nanda.’

“Bhiksus, you should know that in former times Bhiksu Nanda planted such roots of goodness. Through those causes and conditions, he has now been born into the Sakyan family, possesses a golden body fully endowed with the thirty marks of a great man, has gone forth and received full ordination, and has attained arhatship. He has also received my prediction: ‘If you wish to know who among my sravaka disciples is foremost in restraining the faculties, it is this Bhiksu Nanda.’”

Chapter 58: THE CAUSES AND CONDITIONS OF BHADRIKA

(Part 1)

Once, the Sakyan youth Devadatta saw five hundred Sakyan youths renounce lay life and go forth. He thought, “I too can follow the Blessed One, renounce lay life, and go forth.” Having thought this, the youth went to his parents and said:

“Excellent! Father and Mother, I wish to arouse the resolve to follow the Buddha and go forth. I respectfully ask you both to grant me permission.”

Hearing this, his parents said to the youth Devadatta:

“We have thought that we must depend upon you and that you must depend upon us. But since you have formed such an intention, you may follow your wish. We permit you to go forth.”

At that time, Devadatta was dressed in exceedingly fine and priceless garments and rode a fine elephant out through the gate of the city of Kapilavastu. Hooks on both sides of the gateway caught his clothes and tore them completely. A great brahmin skilled in physiognomy was nearby and saw this. He thereupon made this prediction to the youth Devadatta:

“The youth’s endeavor to go forth will not succeed.”

The youth Devadatta left the city, went to the grove, bowed at the Buddha’s feet, stood to one side, and said to the Buddha:

“I respectfully ask the Blessed One to permit me to go forth.”

The Blessed One then mindfully examined Devadatta’s deeds in former and future lives so as to know the youth’s mental disposition. The Buddha said to Devadatta:

“Devadatta, you should be cautious. You should not renounce lay life and go forth. You should return home and practice there, use your wealth to give alms, and create merit. You should not go forth within my Dharma.”

Having thus been reproved by the Buddha, the youth Devadatta went to Elder Sariputra and said:

“Venerable Sariputra, please allow me to go forth.”

Elder Sariputra asked Devadatta:

“Devadatta, have you already gone and spoken to the Buddha?”

Devadatta replied:

“I have already spoken to the Buddha.”

Elder Sariputra asked:

“Devadatta, what did the Blessed One say to you?”

Devadatta replied:

“Venerable One, the Buddha said this: ‘You should not renounce lay life and go forth. You should remain at home, practice generosity, and create merit. If you go forth within my Dharma, you will gain no benefit.’”

Sariputra then thought, “Today the Blessed One has not permitted Devadatta to go forth. If I were to permit him to go forth, I would be acting improperly.” Having thought this, Sariputra said to Devadatta, “Devadatta, you should act according to the Blessed One’s instruction.”

After the youth Devadatta was refused by Sariputra, he went to Elder Maudgalyayana. Upon arriving, he bowed, stood to one side, and said:

“Venerable Elder Maudgalyayana, I respectfully ask you to permit me to go forth.”

Maudgalyayana then asked Devadatta:

“Devadatta, have you already gone and spoken to the Buddha?”

Devadatta replied:

“I have already gone and spoken to the Buddha.”

Elder Maudgalyayana again said to Devadatta:

“What did the Blessed One say to you?”

Devadatta replied:

“The Blessed One said to me, ‘You should not renounce lay life and go forth within my Dharma. You should remain at home, practice according to the Dharma, use your wealth to give alms, and create merit. You should not go forth within my Dharma. If you go forth, it will bring you no benefit.’”

Elder Maudgalyayana then also said to Devadatta:

“You must heed the Blessed One’s instruction. You should return home and carry out those practices.”

When Maudgalyayana likewise refused to permit Devadatta to go forth, Devadatta went to Elder Mahakasyapa. The account was in brief the same as above.

Next, Devadatta went to Katyayana, and then to Uruvilva Kasyapa. Afterward he went to Elder Nadi Kasyapa. He next went to Elder Upasena and then to Maha Kausthila, Maha Sundaripata, and the others, but none permitted him to go forth.

Devadatta then went to Elder Upali Bhadra, bowed at his feet, and stood back to one side. The youth Devadatta again asked Upali Bhadra to permit him to go forth.

Elder Upali Bhadra asked Devadatta:

“Have you already gone to the Buddha?”

Devadatta replied:

“Venerable One, I previously went to the Buddha.”

Elder Upali Bhadra then asked:

“When you went to the Buddha, what did he instruct you?”

Devadatta replied:

“The Blessed One told me that I should not renounce lay life and go forth, but should remain at home, practice according to the Dharma, use my wealth to give alms, and create merit. I should not go forth within his Dharma. If I went forth, I would gain no benefit.”